____________________________________________________ THE GOSPEL OBSERVER ____________________________________________________ "Go therefore and make disciples of all the nations...teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age" (Matthew 28:19,20). ____________________________________________________ August 24, 2003 ____________________________________________________ Contents: 1) "Deliver Such a One to Satan for the Destruction of the Flesh" (Tom Edwards) 2) Taking Time for God (Tom Edwards) ____________________________________________________ -1- "Deliver Such a One to Satan for the Destruction of the Flesh" by Tom Edwards In 1 Corinthians 5:5, Paul makes a statement that might sound a little puzzling to some people. He had instructed, concerning the one who was guilty of incest, "...to deliver such a one to Satan for the destruction of his flesh...." What exactly does that mean? And how would one go about doing that? "Deliver Such a One to Satan" First of all, one cannot literally deliver a person to Satan. We just can't take someone "down the road to Satan's house" to hand that person over. So the phrase in 1 Corinthians 5:5 is being used figuratively. But, again, what does it mean? and how is it to be done? Though there are more than 6 billion people in the world today, there are only two spiritual domains that one can dwell in: God's or Satan's. Paul refers to both of these spiritual abodes in Colossians 1:13, by saying, "For He delivered us from the domain of darkness, and transferred us to the kingdom of His beloved Son." Every lost soul is in Satan's realm, which is entered through only one way: the door of personal sin. Therefore, no one else can put one into this domain of darkness; so the phrase "delivering such a one to Satan" is a figurative way of making others publicly aware that one has put himself into this lost, backslidden condition. We might also reword this phrase of "delivering such a one to Satan" as "marking" a brother (as being in an unrepentant, sinful state, and no longer walking in the light); and, therefore, cut off from the fellowship with God and with His people (1 Jn. 1:6,7). In addition, Paul states in verse 13 to "Remove the wicked man from among yourselves." Even this, however, is not talking about physically removing the wayward one. (For is it not better for such a one to continue attending the services rather than not going anywhere at all?) But what it does mean is that the one so "removed" from among the faithful brethren is one who -- even though he still might be attending church -- cannot be called upon to lead in prayer, to lead the singing, to serve the communion, etc. And this will continue until he repents and is restored. "For the Destruction of the Flesh" Let us now concentrate on the other part of this phrase: "destruction of the flesh." What does this really mean? Does it refer to a literal destruction of the flesh? If so, how would putting someone to death save that person's soul from hell? It wouldn't. For example, though a murderer is rightfully executed as a penalty for his wrong, that does not wash away his sins; it merely meets the civil law's demand. One can't atone for his own transgressions merely by going through a series of punishments -- as many ascetics and flagellants have tried in time's past -- even if it includes physical death. Therefore, the phrase "destruction of the flesh" is not talking about putting one's physical body to death. Though the term "flesh" in the Bible is used in different ways (and not all denoting the bad), here it is referring to the flesh in contrast to the Spirit. To be dominated by the flesh (or the sinful desires of the flesh) instead of the Spirit is to be "hostile toward God," incapable of being submissive to God, and which results in spiritual death (Rom. 8:5-8). Consider also Romans 8:12-14. The incestuous man of 1 Corinthians 5 was definitely not being led by the Spirit, but by his flesh, when committing such a flagrant sin that was viewed as deplorable by even the Gentiles. The dominating influence of carnality in this erring brother's life is what Paul wanted to see put to death; so that the brother could truly be set free from such sin and be restored. As Paul writes in Romans 6:11-13: "Even so consider yourselves to be dead to sin, but alive to God in Christ Jesus. Therefore do not let sin reign in your mortal body that you should obey its lusts, and do not go on presenting the members of your body to sin as instruments of unrighteousness; but present yourselves to God as those alive from the dead, and your members as instruments of righteousness to God." Paul could not take the temptations away, but perhaps the excommunication would serve to instill the proper guilt and humiliation that could produce godly sorrow and lead to repentance and a putting to death of the sinful lifestyle of this transgressor. And, as noted in 2 Corinthians 2:6-8, withdrawing fellowship from this erring brother did result in his restoration. Paul also states in this epistle that "...the sorrow that is according to the will of God produces a repentance without regret, leading to salvation..." (2 Cor. 7:10). As God's people, we are to be "dead TO sin," not "dead IN sin." All sin results in spiritual death. The Christian, however, has been set free from sin and spiritual death, made alive unto God, having been "raised up" with Christ and "seated" in "the heavenly places, in Christ Jesus" (Eph. 2:6). Whereas, formerly, the lost soul was in Satan's domain, now, by being redeemed, the Christian can enjoy the spiritual blessings of Christ in the Lord's kingdom. And though it is possible for the Christian to go back into Satan's domain (and be lost), what an unwise move that would be -- but that is where sin will lead. So in conclusion, the phrase, "to deliver such a one to Satan," expresses figuratively the act of withdrawing fellowship from an unrepentant, backslidden Christian who has put himself back into Satan's domain, due to sin. The brethren didn't put him there. He did it to himself. So this phrase is a way of publicly acknowledging that this unrepentant erring brother has gone back into the realm of darkness. In addition, the "destruction of the flesh" is not talking about literally putting one to death; but, rather, the putting to death of the sinful deeds of the body. The purpose for withholding fellowship from such a one is so that it might instill guilt, godly sorrow, the realization of the need to repent, and the desire to want to do so and be restored -- so "...that his spirit may be saved in the day of the Lord Jesus" (1 Cor. 5:5). The entire phrase under consideration, therefore, expresses something that is to be for the good of the unrepentant, wayward Christian. For it speaks of an action that, when carried out, is in hopes of bringing a lost soul, bound for hell, back into a saved state that leads to heaven -- and, therefore, an action that can be carried out in love for that erring child of God. ____________________________________________________ -2- Taking Time for God by Tom Edwards We ought to think of our time as a gift from the Lord; and one which we should, therefore, use wisely in our work and in the life we lead. Isn't it a shame, however, when people speak about not having time for God -- especially after realizing all the time and sacrifice which He took for each one of us -- and while knowing that each moment we live God has made possible? But to spend our time wisely, we must use self-control, as William A. Ward has pointed out: "We master our minutes, or we become slaves to them; we use time, or time uses us." And, in expressing this in a different way, Robert Cook writes, "Time flies. It's up to you to be the navigator." It was the psalmist who beseeched God that He would give him the right concept toward time: "Lord, make me to know my end, And what is the extent of my days, Let me know how transient I am. Behold, Thou hast made my days as handbreadths, And my lifetime as nothing in Thy sight, Surely every man at his best is a mere breath" (Psa. 39:4,5). Throughout the Bible we are made aware of the brevity and the uncertainty of man's life. The psalmist, as noted above, viewed life as "transient," "as handbreadths," "as nothing in Thy sight," as a "mere breath." His words remind us of James' comparison of the duration of man's life to that of "a vapor that appears for a little while and then vanishes away" (Jms. 4:14). All of time can be divided into three parts -- the past, the present, and the future -- which has been expressed in the following poem, the "Three-Volume Book": "Life is a book of Volumes three: The Past -- the Present -- and the Yet-to-be; The First is written and laid away, The Second we are writing day by day; The next and the last of the Volumes Three -- Is Locked from sight -- God holds the key." What else does the Bible tell us about time? In Philippians 3:3,4, Paul alludes to the past, the present, and the future: "Brethren, I do not regard myself as having laid hold of it yet; but one thing I do: forgetting what lies behind and reaching forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus." The past is forever gone; it cannot be brought back nor relived. I often remind myself that "I am what I am right now" -- for I might not be what I was yesterday (whether good or bad). Perhaps we were faithfully serving the Lord yesterday, last week, and last year --and that was good for then -- but now is now; and being faithful to the Lord is an up-to-the-moment practice. It is sad to hear of those who have to go back 20 years in memory in order to come up with some examples of how they last served God. In the process of "reaching forward to what lies ahead," Paul was "living in the now" for Jesus. Paul's past in Judaism included the persecution of Christians and consenting to the death of some. It was a terrible mistake he had made in his ignorance. But now, having been forgiven of his past sins, he was pressing on to live for Jesus; and had probably often thought of the Lord's statement that "...'No one, after putting his hand to the plow and looking back, is fit for the kingdom of God" (Luke 9:62). One will not be able to make a straight furrow if he is continually looking behind him. Though five seconds is a very short time, man does not have the ability to look even that small span into the future. The presumption of tomorrow, however, has caused many people to plan on a time that they might not have. It has often caused the lost soul to put off his obedience to the gospel to some later time, and has even caused the Christian to postpone many works of righteousness he should be engaging in. In reality, we have no promise of tomorrow. Would not many people, though, change their lifestyle, if they knew that today or this week were to be their last? An advertising firm once wanted to instill this type of realization in others by proclaiming in large letters, "YOU HAVE 24 HOURS TO LIVE." Then in the smaller print, it read, "Today, that is. So what are you doing with your time?" Solomon shows of the proper attitude toward the future: "Do not boast about tomorrow, For you do not know what a day may bring forth" (Prov. 27:1). This was the mistake that the rich, productive farmer had made. After having to tear down his barns in order to build larger ones to hold his abounding harvest, he thought that he now had it made "for many years to come"; so he could, therefore, take his ease, "eat, drink, and be merry" (Luke 12:19). "But God said to him, `You fool! This very night your soul is required of you; and now who will own what you have prepared'" (v. 20)? The farmer planned on a future that was not to be, but his big mistake was simply leaving God out of his life. Remember: if we are ignoring God now, then what -- at this moment -- is in store for our future at the Judgment Day? (See also James 4:13-16.) Do you remember the words of Felix in response to Paul's preaching? Felix said, "Go thy way for this time; when I have a convenient season, I will call for thee" (Acts 24:25). Or as the NASB states, "Go away for the present, and when I find time, I will summon you." To the dislike of many, God did not put obedience to the gospel on a "convenient season" basis. Rather, His word states, "Today if you hear His voice, do not harden your hearts..." (Heb. 3:15); and, elsewhere, "...'behold now is "the acceptable time," behold, now is "the day of salvation"'" (2 Cor. 6:2). Felix didn't really need more time; he just needed a change of heart that would have had time for God. Let us each think of how we are spending our time. Are we using it for the Lord as we should? If not, perhaps this following anonymous poem will help us to do so: No Time For God You've time to build houses, and in them dwell, And time to do business -- to buy and to sell; And none for repentance, or deep earnest prayer; To seek your salvation you've no time to spare. You've time for earth's pleasures, for frolic and fun, For her glittering treasures, how quickly you run; But care not to seek the fair mansion above, The favor of God or the gift of His love. You've time to take voyages over the sea, And time to take in the world's jubilee; But soon your bright hopes will be lost in the gloom Of the cold, dark river of death and the tomb. You've time to resort to the mountain and glen; And time to gain knowledge from books and from men; Yet no time to search for the wisdom of God, But what of your soul when you're under the sod? For time will not linger when helpless you lie, Staring death in the face; you will take time to die. Then, what of the judgment -- pause, think, I implore! For time will be lost on eternity's shore. Let us not be wastrels of our time, but rather use it wisely in our service to the Lord! If we make the moments count, as He would have us to, one day those moments will be replaced with the everlasting bliss of heaven itself -- when time will be swallowed up by eternity. So let us each take time for God, and be encouraged by all the sacrificial and loving ways in which He has taken time for us. ____________________________________________________ MYRTLE STREET CHURCH OF CHRIST 1022 Myrtle Street Denham Springs, LA 70726 (225) 664-8208 Sunday: 9:15 AM, 10:00 AM, 4:00 PM Wednesday: 7:00 PM evangelist/editor: Tom Edwards (225) 667-4520 e-mail: tedwards@onemain.com web site: http://home.onemain.com/~tedwards/go ____________________________________________________