- Oliver B. Greene

We are rejoicing in how God has led the ministry at Faith Baptist. His hand has been evident throughout the previous year of ministry. His guidance and providence directed us through the pastor search, interview and selection processes. It is my prayer that God will continue to clearly guide and greatly prosper Faith Baptist Church in Munising. I encourage each one to pray earnestly for Pastor Ben, his family and the church as they begin their ministry together.

Last Wednesday I shared with the church family a few a lessons from Paul’s requests for prayer in his letters to the churches. I have attached the outline of that message that you may be helped in praying for Pastor Ben and for your own pastor.

Hebrews 13:17-18
Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. Pray for us: for we trust we have a good conscience, in all things willing to live honestly.

Ephesians 6:19-20
a.    He will speak the gospel
b.    He will teach the gospel
c.    He will be bold with the gospel
d.    He will be faithful with the gospel

Colossians 4:3
a.    He will have an open door for the gospel
b.    He will clearly communicate the gospel
c.    He will faithfully proclaim the gospel

Philippians 1:19-20
a.    He will not be ashamed in the work of the ministry
b.    He will be bold
c.    Christ will be magnified in his actions

Romans 1:9-11 (cf. 1 Thes. 3:10)
a.    He will have safety in ministry travels
b.    He will serve effectively
c.    He will strengthen the saints

Romans 15:30-32
a.    He will be delivered from evil men
b.    Reception of his ministry by the saints
c.    He will accomplish ministry desires

2 Thessalonians 3:1-2
a.    God’s Word not be hindered
b.    Gods’ Word be glorified through obedience
c.    God’s servant be delivered from opposition

I remain committed to the idea and to the movement of fundamentalism. Though I am deeply troubled by many things currently happening in fundamentalist circles, fundamentalism is well worth preserving. In its original inception, fundamentalism was a commitment to sound Biblical doctrine and to steadfast obedience to Biblical commands. We need a revival of that kind of fundamentalism. I am afraid that much of the fundamentalism of today has lost it’s commitment to sound Biblical doctrine. While many still maintain the right doctrinal statements, I’m afraid many have allowed subtle errors to creep into their preaching and ministries. Frustratingly enough, on the other side of the coin it often seems as if those who genuinely maintain a strong commitment to sound doctrine have lessened their willingness to practice Biblical separation.

We need a revival of fundamentalism that preaches robust doctrine and practices robust separation. We need a revival of fundamentalism that is not concerned about gaining influence with camps, circles or leaders but is concerned about faithfulness to the Word. We need a revival of fundamentalism that is going to speak the truth in love. We do not need a more relevant fundamentalism. We do not need a more contemporary fundamentalism. We desperately need a more Biblical fundamentalism. Because of that great need, I have chosen to write these articles. Because of that great need, in the months ahead I will be addressing issues and situations within fundamentalism in hopes of presenting a solidly Biblically position.

One thing stands paramount above all other considerations in practicing separation and is the only means by which we can understand how to practice separation for the glory of God. The Bible must be the supreme and sole standard and guide for us in our fellowship with other professing believers. Many times feelings and traditions take greater importance than the Bible. This must not be. God’s Word gives us exactly what we need to know about separation, telling us when and how to break fellowship with fellow believers. The problems regarding separation in evangelicalism and fundamentalism stem from deviating from the Biblical commands. In fundamentalism, we have added traditions and opinions to the Biblical commands. We have gone beyond and created extra-Biblical reasons to separate.

While I am deeply concerned whenever a church or an institution makes decisions that moves them away from a traditional or conservative stance I cannot separate from them over that decision. I may encourage them to return to their former position, but I cannot separate from them. Even though changing music or dress standards may be the first step down a well lubricated decline, unless the new position is disobedient to the Word then I cannot, I must not, separate over such a change. On the other end of the spectrum, I must not maintain fellowship with one who is in disobedience to the Word. No matter what circle he travels in, what history his church may have, how long we have been friends or how many people have been saved under his preaching, if one is in violation of the Bible I must separate from Him.

The Bible has to be the standard by which our fellowship is judged. If there is a difference between myself and another regarding the socio-cultural application of a Biblical principle, I cannot use the differing opinion as an excuse to refuse fellowship. If there is disobedience to the Bible, I cannot use any sentiment or tradition as an excuse to maintain fellowship. The standard is the Word of God, and only when we faithfully apply the Word to our relationships will we practice a separation that glorifies God and strengthens His church.

Finding a clear, concise answer to this question in the Word is rather challenging, since the universal response to apostasy in the Bible was absolute separation.  We find no clear examples of ongoing fellowship with apostates, much less the other levels of separation that are now being discussed.  Where then do we turn?  I believe there are a few Biblical principles that must direct our thinking.  The principles that apply to this situation are of two different kinds, principles of unity and principles of purity.

Unity argues that these brethren (and whatever else can be said, conservative evangelicals are clearly brethren) should be treated as brethren.  In reference to one who was not a disciple but was casting out demons in Christ’s name, Christ instructed his disciples, “He that is not against us is on our part.” Christ prayed in John 17 that all those who would believe on Him would be one.  In 1 Peter the saints scattered throughout Asia minor were instructed to, “Be ye all of one mind, having compassion one of another, love as brethren.” The New Testament reveals a definite principle of unity amongst believers throughout the church. Not just within the local body, but between all believers.

Purity argues that these brethren should be separated from lest their compromised fellowship lead others into fellowship with disobedience.  This is no idle concern.  Thoughtful observation of the last 60 years of church history in America will find many have been set adrift through their fellowship with those not separated.  However, practical observation is not the standard or the rule.  The Bible issues some clear commands regarding purity. In 1 Corinthians 5:11 Paul enjoins the believers to not eat with one is living in persistent sin.  The one who refuses to separate from “new evangelicals”- those who fellowship with apostates- are in sin.  They are clearly not heeding the commands of separation, such as the one found in Romans 16:17.  (As an aside, it seems to be a silly thing to apply the commands of separation only to those things found specifically listed in a particular verse.  The list of things from which we are to separate runs the gamut from laziness to immorality to idolatry.  Not to mention the entire book of Romans. Seems kind of silly to say Paul gives us a short list of 8 things from which we are to separate and that is all.)  In 1 Corinthians 15:33 Paul teaches concerning the resurrection.  In addressing the false doctrine, he warns about the danger of fellowship with those hold to wrong doctrine.  Pauls states that we must not be deceived, wrong companions will undermine right living.  Our relationships will impact our righteousness.

The challenge then is to rightly apply these two sets of principles to our relationships with conservative evangelicals.  First and foremost, we must not begin to suggest that these ones are not truly Christians.  We cannot refuse to recognize them as brothers.  Our words to and about them, as in all our relationships, must reflect the love of Christ.  Our words to and about them must also reflect that we are joined together in Christ.  Rather than anger and venom being directed towards them, there needs to be deep concern and sorrow over their disobedience.  However, as a result of their disobedience we cannot minister with them as if nothing was wrong.  The result of their sin is a circumscribed fellowship.  We acknowledge their relationship, but we limit its scope and application lest we or others be drawn into similar disobedience.  In the end, while I greatly appreciate the work done by many of these ministries, I cannot join with them, I cannot relinquish the pulpit to them, I cannot have the same kind of relationship with them that I would have with one who is fully practicing Biblical separation.

This world, in all its natural sinfulness, has taught men to use the time of their life for their own pursuit, their own pleasure and their own personal satisfaction.  The mantra of pop singers, pop psychologists and popular television is to be whoever you want to be and never let anyone stop you from being you.  The command of Scriptures is far different.  God’s Word teaches the believer is to die to self and put aside self will.  The believer is to be like Christ, not like himself. Redeeming the time is taking this life which has been given to you by God and buying it back, out of the wickedness, selfishness and wordliness of this culture.  Redeeming the time is living this life for Divine purposes in accord with Divine commands.

The time referenced here is not hours and minutes.  Paul is not saying, “Redeem 12 o’clock, redeem 1 o’clock.  Instead, time refers to a season, a short opportunity that is before one. Paul is commanding believers take the season that lies before them and make the most of it.  Not to make the most of it for personal use, that’s what the world does, but to take the season of life that is before us, and make the most of it for the glory of God.  Paul wrote the Ephesian letter to teach believers that they were redeemed according to the eternal purpose and plan of God so that through them He would be glorified in this world, in the heavenly places and for all eternity.  We have been given this season before us so that through us God will be glorified.

As we look at the new year before us, we look ahead at another season of our life.  That season is an opportunity to bring God glory.  Do not waste it. Do not squander it as the prodigal son did his father’s wealth.  Do not bury it as the unfaithful servant did his masters money.  Use it, redeem it as a faithful steward for the glory of God.

“And he that sat upon the throne said, Behold, I make all things new.”-Revelation 21:5.

How pleased we are with that which is new! Our children’s eyes sparkle when we talk of giving them a toy or a book which is called new; for our short-lived human nature loves that which has lately come, and is therefore like our own fleeting selves. In this respect, we are all children, for we eagerly demand the news of the day, and are all too apt to rush after the “many inventions” of the hour. The Athenians, who spent their time in telling and hearing some new thing, were by no means singular persons: novelty still fascinates the crowd. As the world’s poet says-

“All with one consent praise new-born gawds.”

I should not wonder, therefore, if the mere words of my text should sound like a pleasant song in your ears; but I am thankful that their deeper meaning is even more joyful. The newness which Jesus brings is bright, clear, heavenly, enduring. We are at this moment specially ready for a new year. The most of men have grown weary with the old cry of depression of trade and hard times; we are glad to escape from what has been to many a twelve-months of great trial. The last year had become wheezy, croaking, and decrepit, in its old age; and we lay it asleep with a psalm of judgment and mercy. We hope that this newborn year will not be worse than its predecessor, and we pray that it may be a great deal better. At any rate, it is new, and we are encouraged to couple with it the idea of happiness, as we say one to another, “I wish you a happy New Year.”

“Ring out the old, ring in the new;
Ring, happy bells, across the snow;
The year is going, let him go;
Ring out the false, ring in the true.”

We ought not, as men in Christ Jesus, to be carried away by a childish love of novelty, for we worship a God who is ever the same, and of whose years there is no end. In some matters “the old is better.” There are certain things which are already so truly new, that to change them for anything else would be to lose old gold for new dross. The old, old gospel is the newest thing in the world; in its very essence it is for ever good news. In the things of God the old is ever new, and if any man brings forward that which seems to be new doctrine and new truth, it is soon perceived that the new dogma is only worn-out heresy dexterously repaired, and the discovery in theology is the digging up of a carcase of error which had better have been left to rot in oblivion. In the great matter of truth and godliness, we may safely say, “There is nothing new under the sun.”

Yet, as I have already said, there has been so much evil about ourselves and our old nature, so much sin about our life and the old past, so much mischief about our surroundings and the old temptations, that we are not distressed by the belief that old things are passing away. Hope springs up at the first sound of such words as these from the lips of our risen and reigning Lord: “Behold, I make all things new.” It is fit that things so outworn and defiled should be laid aside, and better things fill their places.

Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.

When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. When they saw the star, they rejoiced with exceeding great joy. And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh.
Matthew 2:1-2, 9-11

The last group of people to be considered, and the last to arrive to acknowledge the birth of Christ, are the wise men from the east.  Yes, I know there was probably not just three of them.  I know magi is a more accurate word and I know that they didn’t show up while Jesus was in the manger.  Now that the intelligent stuff is out of the way, we can consider unhindered the praise of Christ offered by these great men. These men came specifically for the purpose of worshiping the Christ.  Though we don’t know exactly who they were, it seems very likely that these men were men of power and influence within a foreign government.  They were probably men of notoriety and honor.  They traveled to Jerusalem for the sole purpose of worshiping the new born baby.  They clearly recognized the importance and worth of the child they were seeking.  It seems as if they recognized more than just His worth as a future political leader.  It appears they recognized His incredible glory as the Messiah, the Son of God.  With that recognition was also rejoicing. They rejoiced at finding the child. They rejoiced at the opportunity to worship Him.  They rejoiced in presenting to Him their their treasures.  These men, though they were not Israelites, knew this child was the promised Son of God.  They recognized Him as such and rejoiced in His coming.  As we celebrate Christmas tomorrow, we can do no less than these wise men.

And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity; And she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day. And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem.
Luke 2:36-38

“I saw the Messiah!” she proclaimed with joy. “Our Salvation is here!  Deliverance has come!”

“Where is He?  Show Him to us!” they demanded of her.

Pointing behind her she answered them, “He’s in the temple.”

“But how will we know Him?  What does He look like?”

“He is the baby in Simeon’s arms.”

Anna, the ancient widow, was another faithful servant of God.  While Simeon was holding the baby Jesus and praising God she came into the temple. Anna saw the infant and immediately joined Simeon in praising God.  Anna responses to the arrival of Christ was thanksgiving. Like Simeon, she instantly recognized the child as the promised Messiah.  Her thanksgiving did not end there.  She told others of what she had seen.  Her rejoicing was such that she could not, and would not, keep it to herself.  Her message was of redemption.  She proclaimed Jesus to all those who were seeking redemption. Just as Simeon, Anna recognized that this baby was the One who would bring salvation.  She told others He was the One who would bear their iniquities and through Whom many would be justified.  Her talk must have seemed almost crazy to some, but in her faith Anna recognized the promised Son of God.  She gave thanks to God for His Salvation and told others of Him.  We should do likewise this season.