Introduction

One of the tests of a man’s beliefs is what we might call the ‘people test.’ That is, how we relate to people to a great extent indicates the validity and value of our beliefs. I would, for example, immediately suspect the dogmas of a man who could make a statement like this: “I have found little that is ‘good’ about human beings on the whole. In my experience most of them are trash.”¹²⁴ You might be interested that this is a statement written to Pfister by Sigmund Freud. As a result of such a statement, I would be suspicious of anything Freud might advocate.

How different is the attitude of the apostle Paul toward his fellows. He is such a ‘people person’ that he sent personal greetings to twenty-six individuals and five households in the city of Rome—a city, I might add, Paul had not yet visited. Paul’s familiarity with this church and particular members of it is so intimate that a number of scholars have suggested this letter could not have been written to the unvisited church at Rome, but rather the familiar church of Ephesus.¹²⁵

I have previously suggested that in verse 14 of chapter 15 we have come to the final section of this great epistle, and that here we are privileged to obtain a more intimate glimpse into the personal life of Paul. We are indeed reading Paul’s mail in chapter 16 as well. Verses 1-16 constitute words of personal greeting; verses 17-20 are final words of warning; verses 21-24 contain the greetings of those with Paul; and verses 25-27 conclude with a benediction of praise.

Words of Personal Greeting
(16:1-16)

The Commendation of Phoebe (vv. 1-2). There is much which suggests that Phoebe, the sister from the city of Cenchrea, a port city of Corinth, was the bearer of this epistle of Paul. The real question which arises with the mention of this woman is the reference to her as a ‘deaconess’ (NASV, margin, v. 1) of the church. This passage is one of a very few biblical texts which are employed to substantiate the church office of deaconess.¹²⁶

It would seem to me that several factors combine to militate against such a conclusion.¹²⁷ First of all, the Greek word diakonos (servant) is a very general term, which is rarely used with the technical force of an ecclesiastical office in the New Testament. Out of approximately 30 occurrences of this term in the New Testament, 27 instances of diakonos are employed in the non-technical sense of a ‘minister’ or ‘one who serves.’ In only three instances does the technical sense emerge, and this with reference to male deacons. Approaching this term from a statistical perspective, we should expect to find the non-technical sense In Romans 16:1.

Second, the context demands nothing more than a general sense, rendered adequately as a servant of the church at Cenchrea. In verse 2, she is referred to as a helper of many, and of Paul. I cannot see an ecclesiastical office here. Third, biblical principles would prohibit a woman to fill any ecclesiastical office in which she would exercise authority over men (cf. 1 Timothy 2:12; 1 Corinthians 14:34-36). Finally, the existence of such an ecclesiastical office does not occur historically until sometime later than the New Testament period.¹²⁸

I would hasten to say that the work of this woman Phoebe was a vital service to the body of Christ, and such work continues to minister to the saints today. Though there may be no official office associated with the task of the ministry of women, there is great need for it and great benefit derived from it. From the further description of Phoebe in verse 2, I would conclude that she may have been financially affluent and used her resources to minister to the church much as Lydia, described in Acts chapter 16 (verses 14-15).¹²⁹

Because of her service to the church, Paul includes in his epistle a personal word of commendation. He exhorts the saints in Rome to receive her and minister to her in a way which is befitting to those who name the name of Christ (v. 2).

Greetings to Priscilla and Aquila, Romans (vv. 3-4). If verses 1 and 2 give us some insight into the ministry of a single woman in the church, verses 3 and 4 provide an example for the married woman. It is not without significance that out of the six instances in the New Testament where Priscilla and Aquila are named, four times Priscilla is mentioned first. It is possible that Priscilla had a more outgoing personality than her husband, or that she was more gifted than he. It has also been suggested that she may have been by birth a woman of higher social rank.¹³⁰

From Luke’s account in Acts chapter 18 (verses 24-28), we are informed that both Priscilla and Aquila instructed Apollos more fully in the truths concerning the gospel. Here is a great husband-wife team, ministering together. They were apparently warmhearted people who gladly took people into their hearts and home, even when doing so might entail great personal danger. Although we do not know the specifics behind Paul’s statement concerning their ‘risking their necks’ for Paul’s life in verse 4, we do see this couple as a splendid example of ministry within the confines of the blue collar class.

Now there has been a great deal of conjecture made as to the identity of the remaining individuals, but little can be said of any of the rest with great certainty. I would suspect that we should conclude that those who are mentioned are not extraordinary people, but typical members of the Christian community such as you and me.

I suppose that you might wonder at the value of the recording of these names (by inspiration of the Holy Spirit) for the Christian today. They may seem about as relevant to us as the names recorded in the genealogy of our Lord Jesus Christ (which, incidentally, are of value as well). But there are several important observations that should be made concerning Paul’s reference to these individuals in the conclusion of his letter.

(1) Paul, contrary to what is supposed today, greatly valued women and the significance of their ministry. Within those named in chapter 16, probably eight were women. A special word of commendation was given concerning Phoebe. The mother of Rufus was claimed by Paul as though his own mother (verse 13). Priscilla was highly regarded with her husband. Paul viewed the ministry of women as that which should be greatly appreciated and commended.

(2) Paul was a ‘people person.’ Paul was a man who held Bible doctrine in highest regard, but not to the neglect of his brothers and sisters. Imagine Paul being able to refer to many of the Roman saints by name and yet never setting foot in Rome. Now I will grant that couples like Priscilla and Aquila were obviously highly mobile and that Paul had contact with them elsewhere, but this cannot be true of all that are mentioned.

How did the apostle become so intimately acquainted with individual Christians? Let me employ a little sanctified imagination and suggest some possibilities.

(a) Paul viewed ministry as a personal ministry, not just a platform ministry. By this I mean that Paul was deeply committed to minister to people as individuals and not just ‘en masse.’ Paul’s ministry was both public and private (Acts 20:20). It was not a cold and distant ministry, but involved his deepest emotions:

But we proved to be gentle among you, as a nursing mother tenderly cares for her own children. Having thus a fond affection for you, we were well-pleased to impart to you not only the gospel of God but also our own lives, because you had become very dear to us. For you recall, brethren, our labor and hardship, how working night and day so as not to be a burden to any of you, we proclaimed to you the gospel of God. You are witnesses, and so is God, how devoutly and uprightly and blamelessly we behaved toward you believers; just as you know how we were exhorting and encouraging and imploring each one of you as a father would his own children (1 Thessalonians 2:7-11; cf. also Acts 20:19)

(b) Paul not only taught and ministered individually, he prayed individually and specifically (cf. Philippians 1:3-5; Colossians 1:3-4; 1 Thessalonians 1:2-3, etc.). Although the Scriptures do not say it precisely, I believe that when Paul prayed for the Roman saints he did not pray as we do for the missionaries and the lost: “God bless the missionaries everywhere, and please save those who don’t know you.” Paul prayed specifically, I believe.

(c) Paul wrote letters of admonition and instruction addressed to specific individuals, needs, and problems (cf. 1 Corinthians 1:12; 5:1ff.; 6:1ff., etc.). Although Paul could not be physically present with the saints, he was present in spirit (1 Corinthians 5:3; 1 Thessalonians 2:17).

(d) Paul did not think of the rewards of his ministry in terms of his monthly bank balance, but rather as measured by the salvation and sanctification of souls. Paul’s reward for ministry was people: “For who is our hope or joy or crown of exultation? Is it not even you, in the presence of our Lord Jesus at His coming? For you are our glory and joy” (1 Thessalonians 2:19-20; cf. also Philippians 4:1).

May I be so bold as to suggest that we may greatly multiply our ministry by following Paul’s example. Let us consider the ministry we can have by writing. We may write to missionaries abroad and inform them of God’s working in our midst. We may ask them to write in response with prayer requests and testimonies of answered prayers. We may minister to those with deep spiritual needs by writing a note of thanks, or a simple word of encouragement. Sometimes we may need to give a gentle rebuke or a word of warning. We may pray for Christians individually, and for the lost specifically. We may seek out individuals to whom we are drawn and endeavor to meet specific needs. We may look for our rewards in terms of changed lives and grateful brothers and sisters in Christ. Our ministry is not to be so much program-oriented as people-oriented.

One of the factors which facilitated people-to-people ministry was the New Testament phenomenon of house churches (cf. v. 5). I am not advocating the sale of every church building, but I am resisting the trend toward centering the total church program toward large groups in the church building rather than in the homes. This is one of the primary reasons Community Bible Chapel has initiated the ministry group concept in our assembly. There is no better environment for person-to-person ministry than in the home.

(3) There was in the ancient churches of our Lord Jesus Christ a great sense (and reality) of unity and fellowship. Paul commends the saints at Rome to accept warmly a saint from Cenchrea (verse 1). All the churches were said to greet the saints at Rome (v. 16). Some of those mentioned by name traveled freely about the Christian churches and were deeply aware of their needs and ministries.

Within Bible-believing local churches today, there seems to be more competition than cooperation and unity. We are jealous of another church which has a more effective ministry than us in a certain area. We seldom tangibly express our Christian unity by joint fellowship and ministry. We think that the church in Dallas is only slightly larger than the membership of our church. What a tragedy! God’s church in Dallas includes every believer in Jesus Christ, rich or poor, black or white, charismatic or non-charismatic, high church or low church. May God move in our city to express the unity of all Christians regardless of which church we attend.

Solemn Words of Warning
(16:17-20)

Some have felt the transition from verse 16 to verse 17 is far too abrupt. How could the apostle be so authoritative and austere? The reason is simply that there is a great imminent danger from those who are false teachers. “Now I urge you, brethren, keep your eye on those who cause dissensions and hindrances contrary to the teaching which you learned, and turn away from them” (Romans 16:17).

The nature of the heresy is that it is contrary to the doctrine taught by the Scriptures, and it is divisive (v. 17). The nature of the heretics is that they are very persuasive and that they prey upon the naive and immature (v. 18). In addition, they are men who are the slaves of their own appetites and desires. Our response should not be ridicule or burning them at the stake, but simply to keep away from them. Don’t associate with such persons (v. 17).

The reports Paul has received concerning the Roman Christians has been very positive and encouraging. Nevertheless, they need to strive to be wise concerning the good and naive concerning evil (verse 19). How easy it is to deceive ourselves by saying that we must study what is evil in order to be able to recognize and refute it. Not so. We can easily fall into evil by letting our minds dwell on it. Rather, we must be diligent in studying that which is good and profitable (cf. Philippians 4:8). In doing this, we will devote ourselves to that which is edifying and upbuilding. In addition, we will be able to discern that which is false due to our intimate acquaintance with the truth.

There is a battle currently being waged by Satan, but this will be short-lived. “And the God of peace will soon crush Satan under your feet” (Romans 16:20). In terms which draw our attention to Genesis 3:15, we are promised that God will subject Satan under our feet. Victory is imminent!

Greetings From Paul’s Fellow-Workers
(16:21-24)

Few would dispute the conclusion that Paul was writing in the spring of A.D. 58 from the city of Corinth, toward the end of his missionary journey just prior to his return to Jerusalem.¹³¹ There with Paul in the city of Corinth were a number of men who wished to extend personal greetings as well as the apostle. One of these men was Timothy (verse 21), another Tertius, who was Paul’s amanuensis or scribe (verse 22). Each of these men reflected Paul’s great love for the saints at Rome.

The one fact of which I am reminded in these verses of greetings from Paul’s friends is that Paul seldom ministered alone. He was nearly always accompanied by a group of men. Now to some extent Paul was multiplying his ministry by ‘committing himself to faithful men’ (2 Timothy 2:2) in order that they might minister. But Paul was committed not just to a ministry of discipleship which sought to pattern men after himself, but rather to a discipleship which sought to conform others to the image of Christ, and to make men His disciples. In order to accomplish this, Paul chose to work with a team of men, each of whom ministered to the others, and each of whom exercised his particular spiritual gift(s) to the edification of the rest and the propagation of the gospel.

A Benediction of Praise
(16:25-27)

When you come to the end of a great epistle like the Book of Romans, there is only one appropriate conclusion and that is a benediction of praise. In these last three verses, the apostle summarizes the major themes of the epistle.

(1) The Wisdom of God. We are reminded in these verses of the infinite wisdom of God. In the wisdom of God, He devised a plan whereby He would take rebellious and sinful men and give to them eternal salvation, yet without blemish to His attributes of justice and holiness. This He accomplished by the substitutionary death of His Son, Jesus Christ. He further planned to save both Jews and Gentiles. The rebellion and unbelief of the Jews has made possible the proclamation of the gospel to the Gentiles. And the salvation of the Gentiles will provoke the Jews to jealousy, so that they will finally turn again to their Messiah.

The wisdom of God in saving Jews and Gentiles was not fully disclosed in the Old Testament. Though this mystery was spoken of by the prophets, their meaning was not made known until the coming of Messiah and the preaching of the apostle, whose calling was to make known the mystery of God’s plan to save men from every nation and to join them into one body.

(2) The Sovereignty of God. Not only is God all wise, He is all powerful. God is able to accomplish what His wisdom has planned. Paul says in verse 25, “Now to Him who is able to establish you …” If we have learned anything from the Book of Romans, it is that God alone is able to save and sanctify men. Our steadfastness is certain because our God is sovereign.

(3) The Grace of God. Perhaps the word which captures the theme of this epistle more than any other is the word grace. Grace, as we all know, refers to the unmerited favor of God whereby He has showered upon us blessings which we could never earn or merit.

In order to fix the message of this epistle in our minds, let us once again think our way through the book chapter by chapter and section by section.

(1) Condemnation (Romans 1-3a). Without grace man is in desperate plight. All men are sinners who have rejected and perverted the truth of God revealed to them. More knowledge simply brings greater guilt and condemnation. The Gentile pagan is guilty of rejecting the revelation of God in creation. He has chosen to worship the creature rather than the Creator (chapter 1). The Jewish pagan is far more guilty, for although he knows the Law of God and even teaches it to others, he fails to live by its standards (chapter 2). All are sinners, none is a God-seeker and thus all deserve eternal doom (3a).

(2) Justification (Romans 3b-5). The grace of God is revealed at man’s greatest point of need. The righteousness which God requires and man cannot produce by his best efforts, God has provided through the gift of His Son, Jesus Christ. He alone has satisfied God’s requirements of righteousness. He has suffered the punishment of God for our sins, and He offers in place of our filthy rags of self-righteous endeavor His own righteousness (Romans 3b). The justification which God offers men in Christ is by faith, not works, as the case has always been. This is illustrated in the life of Abraham (chapter 4). The fruit of justification is peace with God, even in the midst of life’s trials and tests (5a). The root of justification is the work of Jesus Christ. Just as one man sinned and thereby brought all who were his descendants into a state of sin, so one man, Jesus Christ, by His righteous life, death and resurrection, justifies all who are in Him (5b).

(3) Sanctification (Romans-6-8). The grace of God is not just needed for salvation. It is the grace of God which has brought us thus far, but it is grace that will also make us what we will be, what we should be. In chapter 6, Paul says that our practice (our practical Christian experience) must conform to our position (in Christ) and our profession (in baptism). Although we should live holy lives, this is humanly impossible due to the weakness of the flesh and the power of sin. What we desire to do we do not and what we despise we practice (chapter 7). At this point of human desperation, the grace of God is revealed and realized through the provision of the Holy Spirit Who enables us to meet God’s requirements for godly living (chapter 8).

(4) Dispensation (Romans 9-11). The grace of God is defended in the matter of Jewish unbelief. How could God be gracious when the Jews to whom God had made eternal promises of blessings were turning in unbelief and the Gentiles were being saved? Since God is dealing with men according to grace, He is under no obligation to save every Jew, but only those whom He chooses (Romans 9). Those who demand justice will get exactly what they deserve, and those who reject the righteousness of God in Christ by trying to establish their own will get what they insist upon. (Although men are eternally doomed because God has not chosen them (chapter 9), they are equally lost because they have not chosen God (chapter 10).)

God’s promises to Israel are a future certainty, for there is still a Jewish remnant with whom Israel’s hope rests. Israel’s hardening is neither total nor permanent. God has hardened the Jews to save the Gentiles. When His purposes for the Gentiles are realized He will once again bring salvation and restoration to Israel (chapter 11).

(5) Application (Romans 12-15). The grace of God does not nullify human responsibility. In Romans 16:26, Paul speaks of the obedience of faith. This obedience is our response to the biblical imperatives and injunctions found throughout the Scriptures. This obedience is not our effort to do something for God, but our submission to God’s activity through us. We are commanded to do certain things because God has given us the means (His Holy Spirit) to do them. We should read the Bible, pray, witness and so on because God has commanded it, and God will empower us to do it. (I must also say that we can do these things in the power of the flesh, and with no profit.)

The only reasonable response to the grace of God is submission and service (Romans 12:1-2). The grace of God has been revealed in Jesus Christ, but it is also to be reflected in the life of the Christian. Christians are individually stewards of divine grace in that we each possess spiritual (grace) gifts which we are to exercise for the building up of the body (Romans 12:3-8). The grace of God is reflected also in our human relationships (12:9-21).

The grace of God is to be reflected by our obedience to the ‘law of the land’ and by our expression of the ‘law of love’ (Romans 13). The law of love is also expressed by accepting the weaker brother as he is, and by refraining from the exercise of any liberty which would impair his spiritual growth (Romans 14:1–15:13).

My friend, have you experienced this grace? Have you come to the point of despair, realizing that you can never earn or merit God’s favor? All that is required for forgiveness of sins and eternal life has been accomplished by Jesus Christ on the cross of Calvary. Trust in Him and you will be saved.

My Christian friend, are you living in grace? Have you come to see that your Christian experience is as much a work of grace as your conversion? You can never repay the grace of God in salvation, nor can you live the Christian life apart from divine grace. May God grant you to live in the grace of God.

To God be the glory!

---

124 Freud, as quoted by Jay E. Adams, Competent to Counsel (Grand Rapids: Baker Book House, 1970), p. 61.

125 Cf. F. F. Bruce, The Epistle of Paul to the Romans (Grand Rapids: Wm. B. Eerdmans, 1963), pp. 266-270.

126 The other texts often used to support the office of deaconess are 1 Timothy 3:11; 5:9, 10.

127 “It is common to give Phoebe the title of “deaconess” and regard her as having performed an office in the church corresponding to that which belonged to men who exercised the office of deacon (cf. Phil. 1:1; I Tim. 3:8-13). Though the word for “servant” is the same as is used for deacon in the instances cited, yet the word is also used to denote the person performing any type of ministry. If Phoebe ministered to the saints, as is evident from verse 2, then she would be a servant of the church and there is neither need nor warrant to suppose that she occupied or exercised what amounted to an ecclesiastical office comparable to that of the diaconate. The services performed were similar to those devolving upon deacons. Their ministry is one of mercy to the poor, the sick, and the desolate. This is an area in which women likewise exercise their functions and graces. But there is no more warrant to posit an office than in the case of the widows who, prior to their becoming the charge of the church, must have borne the features mentioned in I Timothy 5:9, 10.” John Murray, The Epistle to the Romans (Grand Rapids: Wm. B. Eerdmans, 1968), II, p. 226.

128 “The word itself (diakonos) does appear to have been on the way to technical use by the time this epistle was written (xii. 7), but whether it was so used of women is not certain. I Tim. iii. 11 may describe female deacons, or possibly the wives of deacons. Deaconesses are mentioned in the Apostolic Constitutions (ii. 26, 57, iii. 7, 15), and earlier (c. A.D. 112). Pliny (Epistles, X. xcvi. 8) speaks of ancillis quae ministrae dicebantur. In the New Testament period the line between the ‘part-time helper’ and the minister set apart to the service of the Church was not so sharply drawn as it is today, and it may therefore be that the question whether Phoebe was a ‘deaconess’ or a valued church worker is wrongly put.” C. K. Barrett, The Epistle to the Romans (New York: Harper and Row, 1957), p. 282.

129 “The kind of help rendered by Phoebe is not intimated. She may have been a woman of some wealth and social influence and so have acted as patroness. Her services may have been of another kind such as caring for the afflicted and needy. Under what circumstances she was a helper of Paul we do not know. But her help may well have been of the kind afforded by Lydia at Philippi (Acts 16:15).” Murray, II, p. 227.

130 Cf. F. F. Bruce, pp. 270-271.

131 Cf. James M. Stifler, The Epistle to the Romans (Chicago: Moody Press, 1960), pp. 12-13.

 

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Introduction

7 billion people on earth

60% in Asia

15% in Europe

12% in Africa

8% in Latin America

5% in America - but we consume 60% of the world’s goods.

Missions is not an elective course—a tack on. It is the heartbeat of the church. If it weren't for missions, God might as well come now. It is the main purpose of the church.

The Great Commandment
(Matthew 22:34-40)

Matthew 22:34-40 But when the Pharisees heard that He had put the Sadducees to silence, they gathered themselves together. 35 And one of them, a lawyer, asked Him a question, testing Him, 36 "Teacher, which is the great commandment in the Law?" 37 And He said to him, "'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.' 38 "This is the great and foremost commandment. 39 "The second is like it, 'You shall love your neighbor as yourself.' 40 "On these two commandments depend the whole Law and the Prophets." (NASB)

The Saducees were "sad you see" because they didn't believe in the resurrection.

LOVE:

For God

For our Neigbor

Our society twists this. You need to love yourself or you can't love your neighbor. Our society starts with self. We are supposed to start with God.

The Great Commission
(Matthew 28:19-20)

Matthew 28:19-20 "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 20 teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age."

• Disciple Go is a command but the heart of the commission is to make disciples.
• Baptizing - rooting and grounding them
• Teaching - what? - to observe all things. The emphasis on observing.

Verse 20 ends with the fact that we will have help. Christ is with us.

Myths of Missions

1. Myth of the Closed door - there are no closed doors to God

2. Nationalism - This is true. Most of the world is independent. Prior to WWII 99.5% of the world was under Western Domination. By 1969 99.5% of the world was independent.

3. Indigenous churches are self-sufficient - No church should really be self-sufficient. The universal church should help take care of all its members.

4. The hungry heart - the heart is deceitful and loves its sin everywhere.

5. The specialist - you need to be a doctor or a pilot to go to missionfield

6. The unfulfilled life - people who go to the mission field couldn't find anything better in the real world.

How Can We Be
True World Christians?

1. We need information about the rest of the world

2. That should lead to intercession.

3. Intercession will lead to involvement.

4. That leads to more interest.

5. Then you will want more information.

Acts 2:42-45 And they were continually devoting themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayer. 43 And everyone kept feeling a sense of awe; and many wonders and signs were taking place through the apostles. 44 And all those who had believed were together, and had all things in common; 45 and they began selling their property and possessions, and were sharing them with all, as anyone might have need. (NASB)

We have already seen that the church should love and disciple from Matt 22:34 and 28:19. Here we see a model that expands on these principles.

• Worship
• Instruction
• Fellowship
• Evangelism

The wife acronym is helpful for remembering what the church should be doing, but we can divide these four things into two areas

• Love = Worship and Fellowship - Love for God and love for Neighbor
• Discipleship = Evangelism and Instruction

Evangelism is essential. What if you went to a football game and the players never left the huddle. That's what many churches are like. We are too comfortable and self-satisfied. We never hear the word "self-sacrifice."

What is church planting?

Drawing together a group of believers into a corporate community for joint worship, mutual fellowship, continuing training and constant outreach.

Missions - the sending forth of authorized persons (those designed by God, empowered by the H.S. and sent by the church) beyond the borders of the church and the immediate gospel influence (this includes geographical and social or economic influence) to proclaim the gospel of J.C. to win converts and to establish functioning, multiplying local congregations. (Peters p. 11)

Purpose in Progress

• God's Concern = mission
• God's Communication = missions

Missions in the Old Testament
5-12-5-5-12

Gen 11: 2 sins

• Pride
• Disobedience - "lest we be scattered over the face of the earth. Man has never wanted to go out into the unknown.

Gen 12:1-3

With context of 11: in mind we have Abraham's call.

 

INDIVIDUAL ASPECT	NATIONAL ASPECT	INTERNATIONAL ASPECT
LAND	NATION	BLESSING
Gen 13	Gen 15	Gen 17
Palestinian	Davidic	New
Deut 30:3-5	2Sam 7:11-16	Jer 31:31-40

Poetry

Ps 2:

• A Rebellious World - 1-3 -- look around
• A Righteous God 4-6 -- look above
• A Redeeming King 7-12 -- look ahead

Retribution or refuge

Ps 33:

 

1-5	Praise	God's Goodness to the earth
6-12	Ponder	God's Greatness over the eath
13-	Pursue	God's Guidance for the earth

Ps 67:

 

A Prayer	for	God's grace God's goodness God's glory
With a Purpose	for	World redemption World reverence World rejoicing
Unto Praise	for	His person His provision His preeminence

Ps 96:

 

Our Worship 1-6	Sing to the Lord
who	all the earth
what	bless His name
When	from day to day
Where	among the nations
Why	for God is great
Our Witness 7-10	Ascribe to the Lord
	Say He reigns
	among the nations
	among the world
	among the people
Our Wonder 11-13	Say He rules
	the earth
	the world
	the peoples

Prophets

Isaiah

 

1-39 God’s Condemnation	40-66 God’s Consolation
OT 39 books	NT 27 books

Isa 5-6: A Responsive Messenger

Our World 5:8-23

Woe - Materialism: possessions v 8-10

"Get all you can, can all you get , sit on the can"

One beg reason we don't want to go to missions is we don't want to give up our stuff.

Woe - Hedonism: pleasure v 11-17

Philosophy that "pleasure is the chief end of man"

Woe - Humanism: presumption vs 18-19

Pulling ourselves up by our bootstraps - "I don't need God. I'm doing fine without Him."

Woe - Relativism: perversion v 20

No absolutes - who's to say what's right or wrong - "homosexuality is just an alternate lifestyle"

Woe - Intellectualism: pride v21

Woe - Imperialism: persecution v 22-23

What is the Solution to our world's poblems?

Look up! In Isa 6:1 Isaiah looked up.

 

Our Worship 6:1-4	Our Witness 6:5-8
God's preeminence v1	Conviction v5
God's purity v2-3	Cleansing v6-7
God's power v4	Commission v8

Verse 5: Isaiah had been saying woe is the world around him, but when he sees God, he says Woe is me!. I myself am awful.

Jonah

 

1:	2:	3:	4:
Jonah Runs	Jonah Prays	Jonah Preaches	Jonah Pouts
graphic	graphic	graphic	graphic
God Chastens	God Cleanses	God Converts	God Cares

1. We need to find our place in the world

1. We need to pray for the world

2. We need to proclaim to the world

3. We need to care for the world

NEW TESTAMENT

 

History	Letters	Prophecy
5 gospels	21 letters	1 revelation

At the end of each gospel you have the homework assignment.

• Matt 28:19-20
• Luke 24:44-48

Emphasis is on scripture over experience - not like today. Beware of any movement that stresses experience.

"You are witnesses" - good or bad, you are it.

 

THE SOURCE	THE CONTENT	THE AGENTS
God's Word	Christ's Work	Our Witness
God prophesied Salvation	Christ Procured Salvation	We Proclaim Salvation

John 20:19-23 "So Send I You"

Disciples had fear - Christ met needs - peace

Communion with Christ = Joy

He had the peace treaty in his hands - nail scars

They were sent but they had to have the Spirit before they could accomplish their mission. was this the filling of the HS. Probably not since He filled them in Acts 2: This was probably similar to Jn

 

Peace of Christ	Power of the Spirit	Pardon of God
v 19-21	v 22	v 23
We Rest in Him	We Rely on Him	We Reach Out for Him

GREAT COMMISSION PASSAGES

 

MATT	MARK	LUKE	JOHN
Make Disciples	Preach the Gospel	You are my Wtnesses	So Send I You
All the Nations	All the World	All Nations	The World Jn 3:16
Purpose	Preaching	People	Process
We are Disciples	Heralds	Witnesses	Ambassadors
Imperative	Imperative	Indicative	Indicative

ACTS
THE CHURCH

 

STARTS	SCATTERS	SENDS
1-7	8-12	13-28

• Cross cultural expansion is emphasis in acts
• Jerusalem, Judea, Samaria and uttermost part of the earth

Romans 10:14f

Four questions and the bottom line is that we need senders. Without senders, no one can go. There are plenty of people who are willing to go but raising support kills many endeavors.

(1) Can we reach the world in this generation? 2 Tim 2:1f is foundational. Vs 2 says faithfulness is only requirement.

Value of multiplication: that is; if your witness resulted in in the doubling of Christians each year (1 - 2 - 4 - 8 - 16 - 32 - 64 - 128 - 256 - 512 - 1024 - etc ) at the end of 33 years we could have reached 9 billion

(2) Are the heathen lost?

See "Untold Billions: are they really lost." Ron Blue, Bib Sac

Questions involved:

• Is God Just?
• Character of GodTheology Proper

(3) Is Christ the only way?

Sufficiency of Christ—Christology

(4) Did Christ have to die?

• Necessity of the cross—Sotieriology
• Is not evil relative? Judgment of sin—Amartiology
• Is Man inherently sinful? Depravity of man—Anthropology
• Is the church God's unique witness? Role of the church—Ecclessiology
• Is there a future reckoning?—Eschatology

God has revealed himself in creation and conscience.

What is man's response to the Glory of God?

No praise. Notice: If you do nothing you will be moving.

No thanks—away from God

Vain thought:

Darkened heart—Dark in the heart - Dead in the head.

Pride

Foolish

Idolatry

Sacrificing chickens to a rock is not reaching out to God. It is the last stage in rejection of God.

Man has suppressed the truth. What does God do? He lets them go. He gives them over to their lusts and passions and depraved mind. These three areas correspond and are contrasted with the three areas we should love God with - our heart and soul and mind.

History of missions

Europe

• Paul and Barnabas—Antioch
• Patrick—Ireland
• Augustine—England
• Boniface—Germany

Asia

• Francis Xavier—Japan
• William Carey—India
• Adoniram Judson—Burma
• Hudson Taylor—China

Africa

• Robert Moffat—South Africa
• David Livingstone—Congo
• Mary Slessor—Nigeria
• C.T. Studd—Belgian Congo

Latin America

• Bartolome De Las Casas
• Cam Townsend—Guatemala - started Wycliffe Bible Translators
• Jim Elliot—Equador (martyred)
• Chet Bitterman—Columbia - martyred

Carey starts first sweep - Pioneer - coastal emphasis - 1800-1900

Taylor starts 2nd sweep - Inland emphasis - 1900's

Townsend starts 3rd sweep - Hidden Peoples 1934 ->

Why the Rod is Righteous

Introduction

From my vast experience I could easily write a book on the subject of corporal punishment. It would be entitled: Spankings I Remember. There is one particular incident from my youth that is still fresh in my mind’s eye. My father asked me to walk up to the county road and get the mail. I responded that I would be delighted to drive those 200 yards or so. After all, I reminded him, it was my old ‘36 Ford pickup that I would be driving. True enough, my father agreed, but it was his gas I would be consuming. I walked out the back door only to see that pickup sitting, unused. What a shame. Convinced that my dad was unreasonable, and hoping that tired engine would come to life before my father made it out of the house, I got in and started grinding away at the starter. The engine came to life about the same time my dad did. Well, it was too late, I reasoned; what was done was done. I might as well make a run for it, hoping the truck was quicker than dad--a futile thought.

Unfortunately for both dad and myself, I ran over his foot with a half-flat front tire. That certainly added to his zeal. With amazing agility dad grabbed hold of the truck; and since the truck had no door on the driver’s side, dad and I were eyeball to eyeball, me in the driver’s seat and him on the running board. Now I know that some Bible teachers make much of the rod, the instrument, by which discipline is administered, as well as carefully specifying the place it is to be applied. But there was a stick laying in the road which my dad was able to reach down and pick up, and I was still sitting on the spot where it would best be applied. The long and short of it was that one good blow brought me to my senses and that old truck to a halt. You may have guessed that I walked to bring in the mail.

As a commentary on my father’s use of the paddle, there is not one time I can recall about which I am not now able to smile. The only member of our family who had a continuing difference with my father about the paddle was Prince, the family’s collie. I believe that dog suffered as much during our sessions with the rod as we did.

No book of the Bible has as much to say about “the rod” as the Book of Proverbs. And few books written in recent years would agree with what Proverbs teaches. An article in the Journal of Psychology and Theology of several years ago probably expresses the viewpoint of most Americans. The author concluded that moderate spanking had minimal value, if any, and more frequent and severe spanking was definitely viewed as damaging to the child. Here are several of the reasons the author cited in support of his position:⁴⁸

1. A child’s bottom is in close proximity to his sexual organs. Thus a spanking may result in sexual stimulation. (Sigmund Freud’s fingerprints are all over this objection).

2. The child may so enjoy the making up which follows a spanking that he will seek the spanking.

3. Since it is assumed that spanking is a form of parental revenge, it is feared that the child will learn to handle his frustrations like his parents do--by striking out. In the words of the article, when we spank our children we give them, “a taste of the jungle.”⁴⁹

4. A woman once suffered from an anal fistula which she associated with spanking and toilet training. Therefore no one should spank their children for fear that this might be their experience.

5. The possibility of getting a spanking keeps the child from having a relaxed attitude toward life. He is always fearful of the spanking which might occur.

6. Some children who are spanked still misbehave. Therefore, spanking must not work.

I am not shocked to read these kinds of statements when they are written by non-Christians, by people who do not view the Bible as authoritative. But this article was written by a man who received a doctoral degree in theology from one of the most renowned seminaries in the United States. Furthermore, he is teaching in a Christian liberal arts college.⁵⁰ In attempting to integrate psychology with theology, the former clearly won out, as we can see from this statement by Dr. Ruble:

Should children be spanked? Answered from a biblical viewpoint, there seems to be no clear teaching that they should. Conversely, there is no explicit prohibition against spanking. Answered from a psychological perspective, there are differences of opinion among psychologists. However, the negative features associated with spanking children seem to suggest that they should not be spanked severely or frequently, if at all.

All psychologists would tend to emphasize positive rather than negative contingencies in controlling children’s behavior. Spanking is an aversive stimulus and therefore not as desirable as positive reward in behavioral control. When aversive dimensions must be applied, non-violent ones are preferable to violent ones.⁵¹

In a later article, in response to the criticism of another Christian psychologist,⁵² Dr. Ruble writes:

The Bible nowhere teaches that all children should be spanked if they are to develop properly. Instead, children need firm and patient guidance. They need happy, well-adjusted, integrated Christian parents who resist the impulse to strike out when frustrated by the child’s behavior. They need innovative parents with a vast repertoire of creative responses to the child. They need above all to realize the powerful impact of example.⁵³

This demonstrates to me that even evangelical, Bible-believing Christians are struggling with the matter of spanking their children. Not only are some Christians questioning its validity today, but governmental agencies are quite clearly moving in the direction of banning its use, not only in public schools but in the home. While my first intention was simply to assume that Christians agreed we must spank our children and to discuss only the “how’s” and “when’s,” I now find it necessary to spend this entire lesson exploring the biblical reasons “why” Christian parents should spank their children.

It is from the Scriptures that we must derive the principles which should govern the discipline of our children, and by which we must judge the contributions of every other field of study. The Bible clearly claims to be an adequate and authoritative guide for all spiritual matters, and in particular for the matter of correction and discipline.

All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; that the man of God may be adequate, equipped for every good work (2 Tim. 3:16-17).

If it is the Scriptures which adequately equip us for every good work, and for correction in particular, then let us look to the book which has the most to say on the subject of spanking, the Book of Proverbs.

What is the Rod?

Before I begin to enumerate the biblical reasons for using the rod, let me agree with Dr. Ruble in one particular area, though not to the degree that he carries it.⁵⁴ I agree with him that the expression “the rod” may at times be used more broadly than just as a reference to corporal punishment. The term “rod” is used, for example for God’s divine chastisement of men (cf. 2 Sam. 7:14; Isa. 10:5). In these instances we understand the term “rod” to be used metaphorically or symbolically for divine discipline. This does not mean (as Dr. Ruble seems to conclude) that the term “rod” in Proverbs never refers to a spanking. In nearly every instance in Proverbs the “rod” could just as well be translated “spanking.” I do fear, however, that some parents have concluded that there is only one means of correction--the rod.

I believe thinking of discipline only in terms of the “rod” is incorrect for several reasons. In the first place, some children are less affected by the rod than others. Some children seem to have a “cast iron bottom,” with a very high threshold for pain. The paddle does not speak as loudly to such individuals. Secondly, other forms of punishment may be taken more seriously. For example, a 16-year old son would probably far rather have a spanking than to have the car keys taken away for a week. If discipline is intended to get a child’s attention, forms other than spanking may be more effective. Furthermore, certain forms of discipline may be more appropriate and meaningful than others. To go back to the 16-year old son for a moment, if he were caught driving recklessly, removing his privilege of driving would provide a more natural and meaningful lesson. To fail to use the car properly results in losing the privilege of driving. Let us not be limited to only one means of correction.

I have a friend who had an interesting means of differentiating between offenses, while using a paddle to deal with a variety of types of misconduct. He had a very long paddle, with reference marks up and down the length of the handle. For very serious disobedience, he grasped the paddle at the very end, giving the board a very long and painful swing. For lesser sins he would “choke up” like a baseball player attempting a short hit.

This is one solution, but I think we dare not attempt to use the paddle for every offense our children commit. When Proverbs urges parents not to spare the rod, it is, in the broadest terms, instructing us of the need to correct, to discipline, our children. One of the ways of correcting our children which Proverbs advocates is the rod. Correction--yes. The paddle--perhaps. Discipline--always. The rod--sometimes.

Why is the Rod Required?

Much of modern-day psychology seems to look on the rod as a relic of the past. It is a punitive, even primitive, means of controlling the behavior of children which is now obsolete by virtue of man’s greater knowledge of human behavior. Simply put, we have evolved beyond such primitive means of controlling our children. To the modern mind the rod really is a “taste of the jungle.” Why is it then that the Book of Proverbs speaks so much of the rod, instructing parents to make use of it in child-rearing? A number of reasons can be found in Proverbs and elsewhere in the Bible.

1. THE ROD IS REQUIRED IN THE BIBLE BECAUSE WE ARE NOT INCLINED TO USE IT. Proverbs assumes the sinfulness of the parent as well as that of the child. Proverbs commands parents to use the rod for correction simply because we would not otherwise be inclined to do so. There are a number of reasons why this is true.

Some parents fail to use the rod because of their own upbringing. Some grew up in homes where they were not spanked. The tendency in most cases is for us to raise our children the way we were brought up (cf. Prov. 4:3-4).We must always evaluate our past experience in the light of the Scriptures. We should, of course, retain that which is godly and good, but we must also recognize those elements of our childhood training which were wrong.

Worse by far is the parent who grew up in a home where the “rod” was an implement in the hand of an angry parent who could not or would not distinguish between discipline and child abuse. Unfortunately, there are people who use the Bible to justify their cruelty to their children. Child abuse is never sanctioned in Proverbs.

The difference between the Book of Proverbs and psychologists like Dr. Ruble is that Proverbs assumes that most parents are inclined not to discipline at all. In that case the parent must be encouraged to use the rod. Some psychologists, on the other hand, assume that those who use the “rod” are “striking out” against their children. Spanking is viewed as a form of parental aggression, a resorting to primitive tendencies. Therefore, psychology tends to prohibit spanking, assuming that those who use the rod do so in a wrong way or for wrong reasons. That is over generalization. Just because some parents abuse their children with a rod does not mean that the rod is categorically bad. While sinfulness can incline some parents to abuse their children by beating them, Proverbs assumes that sinfulness most often takes the form of avoiding the correction and discipline of our children.

Most of our reasons for resisting the rod do not go back to our parents. I believe one of the principle reasons why we fail to discipline our children is because we are sluggards. Let’s face it, children never disobey us when it is convenient to discipline them. Sometimes it is in the middle of a Dallas Cowboy’s football game. Who wants to get up and spank a child when it is third down with one yard to go on the opponent’s two yard line? Then again, who is anxious to spank their child in the aisle of a supermarket, when it seems that every eye is on us? If I were to be totally honest I would have to admit that the major reason why I don’t spank as much as I should is because I am too lazy to put forth to the effort to do something I don’t really enjoy.

Another reason many parents do not spank their children is due to misdirected sympathy. There is nothing more heart-rending than the wailing of a child during a spanking. In fact the wailing often starts before the paddling begins. The child is desperately attempting to soften or shorten the blows by his pathetic sobs and tears. In order to give the parent courage and diligence at such times Proverbs tells us:

Do not hold back discipline from the child, Although you beat him with the rod, he will not die (23:13).

Taken in its usual sense this proverb assures faint-hearted parents that their child is not really ready for the intensive care unit at the hospital--it only sounds that way. In spite of such appearances, we are counseled, keep it up.

Yet another reason for parental avoidance of the rod is due to various misconceptions of love, forgiveness, and forbearance. In our culture it is considered inconceivable that love can be expressed by the rod. Love is viewed as never punishing, never bringing pain, only dealing with the child in very positive ways. Proverbs has a very different view of love:

He who spares his rod hates his son, But he who loves him disciplines him diligently (13:24).

Do we love our children? Then we will be diligent to chasten them when required. Do we hate our children? Then we will avoid using the rod. Love seeks the best interest of the child, which is sometimes served by inflicting pain by means of the rod.

We may try to sanctify permissive parenting by using this kind of Scripture:

A man’s discretion makes him slow to anger, And it is his glory to overlook a transgression (19:11).

In this text and others, such as our Lord’s instruction to “turn the other cheek” (Matt. 5:39), we are taught not to retaliate against those who offend us. course, is true. We ought not seek revenge:

Do not say, “I will repay evil”; Wait for the Lord, and He will save you (20:22).

But while we ought not seek revenge, neither do we dare overlook sin in the lives of our children, or in the lives of other saints (cf. Matt. 18:15-20; 1 Cor. 5:1-8; Gal. 6:1).

Finally, I believe that some parents refrain from using the rod because they have been taught never to discipline in anger. While anger should never control our discipline, it may be a means of motivating it. I am personally convinced that being angry should not keep a parent from doing his duty with regard to the rod. Since this is an important issue I will spend a considerable amount of time on it in the next lesson. Suffice it for now to say that being angry should not keep us from disciplining our children.

2. THE ROD IS REQUIRED TO RESTRAIN THE SIN OF THE CHILD. I must confess at the outset that while I believe this principle is assumed by the Book of Proverbs, I am not certain it is clearly taught here. In Genesis 9 God ordained government and the use of capital punishment. He did this in order to restrain sinful men. The “sword” which government bears (Rom. 13:4) is that of capital punishment. It is given this authority, we are taught, to restrain evil and to reward righteousness (Rom. 13:1-7; 1 Pet. 2:14). I believe that parents have this same obligation with regard to their children. While we cannot change their hearts, we can, to some degree, control their behavior, and for this we are held accountable (cf. 1 Sam. 3:13; 1 Tim. 3:4). Just as government bears the sword to restrain sin, the parent holds the rod.

3. THE ROD IS REQUIRED BECAUSE IT DEMONSTRATES THE CHARACTER OF THE CHILD. I have a friend who has helped me appreciate the fact that a person’s character is often demonstrated by his response to correction. Proverbs teaches this truth, and it certainly applies to the child’s response to the rod.

Whoever loves discipline loves knowledge, But he who hates reproof is stupid (12:1).

A wise son accepts his father’s discipline, But a scoffer does not listen to rebuke (13:1).

A fool rejects his father’s discipline, But he who regards reproof is prudent (15:5).

A child who accepts discipline and responds to it by repentance and right conduct is on the path of the wise. A child who is embittered by correction (even though rightly carried out by the parents) has rejected the way of the wise.

In the light of the rod as a test of a child’s character, let us be careful about using some “positive” means of training our children. Secular psychology tends to avoid nearly every negative form of discipline in favor of those which are considered more positive. Positive reinforcement is important, but not when it excludes necessary negative correction. If I am in the grocery store and I tell my child to put down the box of cereal and he responds, “No!” I have several choices. If I say to the child, “If you put down the cereal, I’ll buy you a candy bar,” that is bribery, not discipline. The obedience of our children is best tested when we instruct them to do something that is undesirable or unpleasant to them, like bending over to get a shot at the doctor’s office. To give a child a dollar and tell him to buy candy is no test of obedience. Let us beware of “positive” discipline which is only bribery by another name. Let us use it only when it is godly and right.

4. THE ROD IS REQUIRED BECAUSE IT IS A TEACHING TOOL.A spanking is not only a test of the child’s character but a tool to teach the child as well.

All the commandments that I am commanding you today you shall be careful to do, that you may live and multiply, and go in and possess the land which the Lord swore to give to your forefathers. And you shall remember all the way which the Lord your God has led you in the wilderness these forty years, that He might humble you, testing you, to know what was in your heart, whether you would keep His commandments or not. And He humbled you and let you be hungry, and fed you with manna which you did not know, nor did your fathers know, that He might make you understand that man does not live by bread alone, but man lives by everything that proceeds out of the mouth of the Lord” (Deut. 8:1-3).

In this passage Moses taught the Israelites a very important principle. Not only were the difficulties along the way a discipline (v. 5) intended to test the character of the people of God (v. 2), they were a lesson intended to teach God’s people that man’s life consists of more than eating bread, that men must also learn to live in complete dependence on God’s word (v. 3). While Job’s trials were a proof of his character (Job 1:8), they were also a lesson in Job’s life to teach him greater dependence on God, especially in times of trouble (Job 38).The Book of Hebrews teaches New Testament Christians the very same lesson (cf. especially chap. 12). The Book of Proverbs agrees with this teaching, for it informs us that parental discipline is divinely appointed for the development of a child’s character.

My son, do not reject the discipline of the Lord, or loathe His reproof, For whom the Lord loves He reproves, Even as a father, the son in whom he delights (3:11-12).

For the commandment is a lamp, and the teaching is light; And reproofs for discipline are the way of life (6:23).

He whose ear listens to the life-giving reproof will dwell among the wise. He who neglects discipline despises himself, But he who listens to reproof acquires understanding (15:31-32).

The rod of correction imparts wisdom, But a child left to itself disgraces his mother (29:15, NIV).

It is very important that we distinguish between punishment and correction. Punishment is the process of giving the evil-doer what he deserves. Correction is intended to instruct a man so that he will mature and be more godly. From a divine perspective punishment is for non-believers while chastening is for God’s children. The correction of our children should be modeled after the correction of God’s children (cf. 3:11-12). The correction of our children with the rod, then, is to be instructive, not merely punitive (though this may be true as well).

So far as instruction is concerned the rod is not required to teach the wise, because they will listen to counsel and learn from it.

Do not reprove a scoffer, lest he hate you, Reprove a wise man, and he will love you. Give instruction to a wise man, and he will be still wiser, Teach a righteous man, and be will increase his learning (9:8-9).

Some, however, are not teachable with mere words. A child, for example, may not be able to grasp the danger of playing in the street. The rod reinforces the word “no” by teaching young child that when he plays in the street there are painful consequences. It amazes me that some psychologists talk about the cruelty of spanking a child in this light. Is it more cruel to spank a child so he can learn of the danger in this way or to let him suffer the natural consequences of foolishness and perhaps die? You cannot reason with a child at this age. Children are unable to grasp abstractions (like the danger of Mack trucks in the street), but they do understand pain. The rod is an instructive tool for those who cannot yet reason.

The rod is also an instructive tool for those who are old enough to reason, but won’t. For those who will not listen to reason the rod is an alternative teaching tool. Stubborn willfulness is something for which the rod is the remedy. It is intended to change arrogance and pride into humility, and disobedience to obedience.

By using the rod the parent seeks to point out sin in the child’s life and to show him that sin always has a high price. In so doing the child is encouraged to see the dangers of sin and to turn from waywardness to the way of wisdom, beginning with the fear of the Lord.

I have not thought this passage through carefully, but it seems that the role of the rod in bringing stubborn sons to a point of being willing to listen to reason is taught in the Book of Isaiah. In the first chapter we read:

“Come now, and let us reason together,” says the Lord, “Though your sins are as scarlet, they will be as white as snow; though they are red like crimson, they will be like wool” (Isa. 1:18).

Here is a word of warning and exhortation. Israel’s problem is her waywardness. God offers forgiveness, if Israel will only repent. If they heed God’s warning, they will find forgiveness and blessing, but if they do not . . . 

“If you consent and obey, you will eat the best of the land; but if you refuse and rebel, you will be devoured by the sword.” Truly, the mouth of the Lord has spoken (Isa. 1:19-20).

God seeks to reason with men and to turn them from their sin. If they respond and repent, He will forgive them. If they do not, God will use “the rod” to break their willful spirit and bring them to repentance. The rod is for those who refuse to learn--the easy way.

The rod, then, is like a red warning light on the dash of an automobile--it is a signal that something is wrong which needs to be corrected. The light does not It is in this solve the problem, but it at least makes the individual aware of it. It is in this sense, I believe, that we are to understand this verse:

Stripes that wound scour away evil, And strokes reach the innermost parts (20:30).

The rod is employed in order to reach the heart of the child and to turn it from evil. By using the rod the parent seeks to teach the child the consequences of sin and the need for accepting God’s solution for sin.

Incidentally, I should point out that even when the rod fails to instruct the one who is chastened, it may still provide instruction for others.

Strike a scoffer and the naive may become shrewd, But reprove one who has understanding and he will gain knowledge (19:25).

5. THE ROD IS REQUIRED BECAUSE OF THE DEVASTATING RESULTS OF REFRAINING FROM ITS USE. There are some proverbs which seem to promise more than we can hope for:

Blows and wounds cleanse away evil, And beatings purge the inmost being (20:30, NIV).

Do not withhold discipline from a child; If you punish him with the rod, he will not die. Punish him with the rod and save his soul from death (23:13-14, NIV).

A casual look at these Scriptures may incline us to think that the paddle is more effective than the “Four Spiritual Laws.” Such a misconception is due to our failure to understand the terms “soul” and “death” in the sense that the Israelite of ancient times did. The term “soul” was equivalent to our word “life.” Saving a “soul” in those days was saving a life. “Death,” too, had a very specific meaning-one that we are not inclined to consider, but which ha! tremendous impact on the Old Testament saint.

If any man has a stubborn and rebellious son who will not obey his father or his mother, and when they chastise him, he will not even listen to them, then his father and mother shall seize him, and bring him out to the elders of his city at the gateway of his home town. And they shall say to the elders of his city, “This son of ours is stubborn and rebellious, he will not obey us, he is a glutton and a drunkard.” Then all the men of his city shall stone him to death; so you shall remove the evil from your midst, and all Israel shall hear of it and fear (Deut. 21:18-21).

If the “rod” was given to restrain sin, the “rock” was given to remove it. Parents in ancient times who believed in the authority of God’s word knew all too well that if the rod was not effective, the only recourse was the rock--stoning. There was a tremendous motivation, then, for these parents to be diligent with the rod. While it may have been painful to both parent and child, it was far better than the alternative--stoning a stubborn and rebellious son.

One problem with parents today is that we have lost sight of the devastating consequences of sin which is not dealt with in the life of the child. Let us remember that when Paul wrote, “the wages of sin is death,” he was speaking primarily of spiritual death, not just physical death. While the parents of an undisciplined child suffer the earthly consequences of shame and regret (e.g. 29:15), the eternal consequences of sin are far worse. If the rod impresses a child with his sinfulness and need of salvation, that is a lesson worth the price of pain, and it may prevent a much greater agony, the suffering of eternal damnation.

In this light the rod looks entirely different than some would see it. To say that the rod is cruel and primitive is to fail to see the alternative clearly. Is it cruel to grab a child by the hair? Certainly it is painful. But suppose your child was falling from a high building to certain death. Would you be willing to grab that child by the hair if it were the means of saving his life? Of course you would. So too the rod may appear cruel until the alternatives are considered.

6. THE ROD Is REQUIRED BECAUSE IT IS RIGHTEOUS AND BECAUSE GOD USES THE ROD ON HIS CHILDREN. To be godly is to be God-like. Early in the Book of Proverbs we are taught that human discipline and divine discipline are similar, if not synonymous.

My son, do not reject the discipline of the Lord, or loathe His reproof, For whom the Lord loves He reproves, Even as a father, the son in whom he delights (3:11-12).

These verses are quite evidently based upon the Old Testament law of God:

“Thus you are to know in your heart that the Lord your God was disciplining you just as a man disciplines his son (Deut. 8:5).

If it is the responsibility of earthly fathers to model the role of God as the Father of true believers (a concept we will deal with in the next lesson), then the discipline of the father must be like that of God Himself.

Here is the rub with those who are unbelievers or unbiblical in their thinking. They cannot conceive of spanking as godly because they cannot conceive of God as judging men and condemning them to an eternal hell. If God is only a God of love (as some wish to think), then He would not and could not send any to hell, nor would He inflict pain on men at any time. If parents are to be godly (God-like), then they cannot inflict pain on their children. The primary issue is this: What is God like? Does He inflict pain on men for sin? If He does, then we are only consistent with His character and actions when we inflict pain on our children for their sinful acts.

A careful look at a few biblical passages leaves no doubt about the discipline of God:

“I will be a father to him and he will be a son to Me; when he commits iniquity, I will correct him with the rod of men and the strokes of the sons of men” (2 Sam. 7:14).

“If his [i.e., David’s] sons forsake My law, and do not walk in My judgments, if they violate My statutes, and do not keep My commandments, then I will visit their transgression with the rod, and their iniquity with stripes.

But I will not break off My lovingkindness from him, nor deal falsely in My faithfulness. My covenant I will not violate, nor will I alter the utterance of My lips” (Ps. 89:30-34).

Woe to Assyria, the rod of My anger and the staff in whose hands is My indignation (Isa. 10:5).

In each of these passages, God speaks of using the “rod” of correction on His people. David’s sons, the kings of Judah, would be disciplined by God for their disobedience; yet God said He would remain faithful to His promise to establish for Davit an everlasting throne (2 Sam. 7:12-13). Disobedient Israel would be chastened by God’s “rod” of correction, Assyria (cf. Deut. 28:15-68, esp. v. 64; Isa. 7:17-19; 8:5-8).

In every instance of God’s disciplining of His people, God is seen to be righteous for judging sinners. His discipline is never seen as a flaw in His holy character, but as a manifestation of His holiness.

Now therefore, our God, the great, the mighty, and the awesome God, who dost keep covenant and lovingkindness, do not let all the hardship seem insignificant before Thee, which has come upon us, our kings, our princes, our priests, our prophets, our fathers, and on all Thy people, from the days of the kings of Assyria to this day. However, Thou art just in all that hast come upon us; for Thou hast dealt faithfully, but we have acted wickedly (Neh. 9:32-33; cf. Ps. 78; Dan. 9).

Ananias and his wife Sapphira were struck dead for their deception (Acts 5:1-11). God is not merely a disciplinarian in the Old Testament, but also in the New. In Matthew 18:15-20 our Lord laid down a means of imposing discipline on a disobedient believer, and in 1 Corinthians 5:2-5 Paul urged the Corinthian saints to apply this instruction. Later on in 1 Corinthians, Paul explained that some of the saints had become sick and others had died due to their failure to rightly discern the Lord’s body in the commemoration of the Lord’s Supper (11:29-30). Paul personally practiced this kind of discipline (1 Tim. 1:18-20).

If disobedient children of God are disciplined severely in both testaments, we should certainly expect an even worse fate for those who have rejected the salvation God has provided for men in the person of His Son, Jesus Christ.

And I saw the dead, the great and the small, standing before the throne, and books were opened; and another book was opened, which is the book of life; and the dead were judged from the things which were written in the books, according to their deeds. And the sea gave up the dead which were in it, and death and Hades gave up the dead which were in them; and they were judged, every one of them according to their deeds. And death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire (Rev. 20:12-15).

Especially deserving of damnation are those who have actively afflicted the saints. Note that in the passage cited below God is seen to be righteous in His act of judging sinners.

And the second angel poured out his bowl into the sea, and it became blood like that of a dead man; and every living thing in the sea died. And the third angel poured out his bowl into the rivers and the springs of waters; and they became blood. And I heard the angel of the waters saying, “Righteous are Thou, who art and who wast, O Holy One, because Thou didst judge these things; for they poured out the blood of saints and prophets and Thou hast given them blood to drink. They deserve it.” And I heard the altar saying, “Yes, O Lord God, the Almighty, true and righteous are Thy judgments” (Rev. 16:4-7).

We can now understand why Proverbs views the rod as righteous and judgment as just. In Proverbs 1 wisdom is completely righteous in seeing justice served by the sinners reaping not only what they wanted, but also what they so richly deserved.

‘Then they will call on me, but I will not answer; they will seek me diligently, but they shall not find me, because they hated knowledge, and did not choose the fear of the Lord. They would not accept my counsel, they spurned all my reproof. So they shall eat of the fruit of their own way, and be satiated with their own devices. For the waywardness of the naive shall kill them, and the complacency of fools shall destroy them” (1:28-32).

Conclusion

We can draw no other conclusion from the Scriptures than this: Righteousness demands the rod. God’s righteousness necessitates that He judge unbelievers and discipline His own people. God has established kings and earthly authorities to promote righteousness and to punish evildoers (Prov. 20:8; 24:25; 25:5; Rom. 13:1-5). So too parents must reward righteousness in their children and punish them for their evil deeds. If there is one thing that is certain in eternity, and which should be seen in life, it is that sinners will be punished.

Be sure of this: The wicked will not go unpunished, But those who are righteous will go free (11:21, NIV).

Society is wrong, my friend--dead wrong! It is not a sin to spank a child. If parents are to be godly they must deal with evil as God does. Just as God has always made provision for the sinner, the parent must teach the child about the way to life. Just as God has disciplined His disobedient children, so must we, for their good and our own. The rod is righteous. Discipline is divine. Spanking can be an act of spirituality. It is not always so, but that is a matter which we will deal with in our next lesson.

My friend, is it possible that you have been slack in using the rod because you do not want to conceive of God as a disciplinarian? Do you wish that God were patronizing rather than punishing sin? Many of us have failed in our child-raising simply because we do not like the model--God. Like it or not, the God of the Bible--Old Testament and New--is a God who deals with sin, whether in the life of a believer or an unbeliever.

You and I have a choice. We may either recognize our sin and accept the forgiveness which God has provided in the person of His Son, or we may suffer the consequences of our sins--eternally. If we choose His salvation, He will continue to chasten us for sin, but only so that we may grow and mature to be more like Him. How would you choose to face God, as a son or as a sinner who has rejected His Son? That is your choice, my friend. I pray that you will choose the way of wisdom, the way of life through the Lord Jesus Christ. He died on the cross of Calvary for your sins. He offers salvation to all who will trust in His work on Calvary. Trust Him today.

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48 Richard Ruble, “Should Children Be Spanked?” Journal of Psychology and Theology, July, 1973, pp. 64-65.

49 Here, Ruble quotes Ginnot, p. 181, cited in above article, p. 64.

50 In this article Richard Ruble was said to have received his Master’s degree from Faith Seminary, the Doctor of Theology degree from Dallas Theological Seminary, and was then serving as a professor of Bible and Psychology and Chairman of the Division of Biblical Studies at John Brown University.

51 “Should Children Be Spanked?,” p. 66.

52 In a published response to Dr. Ruble’s article, Alan R. McThomas pointed out many flaws in Ruble’s thinking. Mr. McThomas, then in doctoral studies at Rosemead Graduate School of Psychology, offers hope that not all who seek to integrate theology and psychology come out with the wrong conclusions. Cf. Alan R. McThomas, “Reaction,” Journal of Psychology and Theology, July, 1973, pp. 67-69.

53 Richard Ruble, “Should Children Be Spanked? A Reply To McThomas,” Journal of Psychology and Theology, October, 1973, P. 79.

54 Dr. Ruble writes, .” . . the references to striking a child might be considered merely a figure of speech for the idea that children need discipline of which spanking was a prominent example.” (“Should Children Be Spanked?” July, 1973, p. 65.) I have little problem with the statement itself, but in application Dr. Ruble virtually disregards the clear instruction of Proverbs to use the rod. For him, it would seem, classifying the “rod” as a figure of speech opens the door to a world of abuses. The “rod,” even if a figure of speech, symbolizes the kind of discipline Proverbs is speaking about, but it is this kind of discipline which Ruble refuses to consider relevant for today’s parents.