SOUND IN THE FAITH
Articles Intended to Strengthen and Challenge the Reader
15 BIBLE REASONS THAT A CHRISTIAN SHOULD JOIN A BIBLE-BELIEVING CHURCH
Dr. Bruce Lackey
New Testament Christians joined a local church. The churches had membership lists, either in writing or in memory. Since the Scripture was given for instruction in righteousness (2 Tim. 3:16), God evidently wants us to follow their example. Although there is no specific verse that says, "Thou shalt join a church," there are fifteen places that either require or teach by example that we should do so.
(1) THE FIRST CHURCH HAD A MEMBERSHIP. "And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty,)" (Ac 1:15). This Jerusalem church had a list of about 120 names that made up its membership. Even though the Bible says "about an hundred and twenty," it does not mean that there was any uncertainty. "About" is used commonly in scripture to designate a number, in keeping with the usual practice of that day, when people were not trying to be as specific as we are in the twentieth century. For example, John 1:39 says, ". . . it was about the tenth hour." It was not important in those days to know whether it was 9:55 or 10:05, since they did not have watches, clocks, etc. Likewise, John 6:19 says, ". . . rowed about five and twenty or thirty furlongs." Similarly, Acts 5:7describes Sapphira coming to the church "about the space of three hours after." We must remember that the Holy Spirit inspired words that people would normally understand and speak, but this does not mean that He was uncertain! The events of John 1:39 and Acts 5:7 did happen at a specific moment, although that moment is not recorded. And the very mention of "the number of names" in Acts 1:15 shows that a collection actually existed, even though we are not told the exact number. The important thing to note is not that there were 119, 120, or 121, but that there actually was a "number of the names together," in short, a membership of definite individuals who made up that church.
(2) ALL THOSE MEMBERS ASSEMBLED TOGETHER ON PENTECOST. Acts 2:1 says, "And when the day of Pentecost was fully come, they were all with one accord in one place." The word all certainly indicates that a specific number was there. He did not say "a majority," or "several," but all.
(3) SPECIFIC PEOPLE WERE ADDED TO THIS MEMBERSHIP ON THE DAY OF PENTECOST. According to Acts 2:41, "Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls." Again, the word about has the same significance. The important word is added, showing that the number grew. Whether they were written down on paper is not the issue; the fact is that certain specific people were saved, baptized, and added to certain specific people! (This is interpreted by some to mean that they were added to the Lord, or to the whole body of Christ, but the context has been speaking of that group of 120, ever since Acts 1:15, and continues to speak of that earthly group which met together in Jerusalem, through v.47).
(4) THE LORD ADDED PEOPLE TO THE LOCAL CHURCH. "And the Lord added to the church daily such as should be saved" (Acts 2:47). This church was not the whole body of Christ (or the comprehensive church, or the universal church, or whatever the term one might prefer), but the local church, because of the context. The word church must be interpreted by context. For example, no one would say that "the church in the wilderness" (Acts 7:38) was the same as the church in the New Testament, since the context clearly shows that it was the nation of Israel at the foot of Mt. Sinai. Likewise, Heb. 12:22-23 would obviously not be a local church, but "the heavenly Jerusalem," etc. Context must determine meaning, and the context of Acts 2:47 is that of the church at Jerusalem. . . . Therefore, the church mentioned in Acts 2:47 is that church at Jerusalem that had just evangelized and baptized and was meeting in the temple and from house to house, teaching doctrine and breaking bread (vv. 41-46). And, in saying "the Lord added . . ." we conclude that He led these people to join that Jerusalem church, and gave the apostolic leaders of that church the terms on which the new believers were to be added.
(5) THERE WAS A DIFFERENCE BETWEEN THE CHURCH AND OUTSIDERS. Acts 5:11 contrasts "the church" with others who "heard these things." It is referring to the surprising deaths of Ananias and Sapphira when it says "And great fear came upon all the church, and upon as many as heard these things." Therefore, it must have been common knowledge that some specific persons belonged to the church, while others did not. And we must remember that the Holy Spirit inspired these words, so it was actually He that made this difference.
(6) SOME PEOPLE DID NOT DARE TO JOIN THE CHURCH! Immediately after the deaths of Ananias and Sapphira, and subsequent miracles by the apostles, Acts 5:13 tells us that "of the rest durst no man join himself to them: but the people magnified them." It was common knowledge who belonged to this new church, and after such a harsh judgment on two members who did not conform, some people did not dare to join them! Some belonged; others dared not join, for one reason or another. When one joins, there is a membership!
(7) SPECIFIC MEMBERS ELECTED OFFICERS. The apostles commanded the congregation, "Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business" (Acts 6:3). They were speaking to a specific group whom they knew as "brethren"; they said that these men were to be chosen from "among you," obviously designating a specific group of people. Any way we look at this, there must have been a membership.
(8) THE MEMBERSHIP OF THE CHURCHES INCREASED. Acts 9:31 clearly implies membership by saying, "Then had the churches rest throughout all Judaea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied." There had to be a number of people to start with, and a bigger number when they were multiplied. To say that 50 people became 250 is to designate a membership.
(9) THE CHURCHES WHICH PAUL ESTABLISHED "INCREASED IN NUMBER DAILY" (Acts 16:5). Such a statement would have been impossible unless they had had a specific number to begin with. If 23 were increased to 25 on Sunday, 28 on Monday, etc., there was obviously a membership to start with. And it is significant that all believers in those areas were considered to be in the churches. The same situation prevailed everywhere Paul went; when people were converted, they were organized into churches. See Acts 14:21-23 and 15:36, compared with 16:4-5.
(10) ELDERS WERE RESPONSIBLE FOR CERTAIN PEOPLE. The Ephesian elders were told to feed the church of God, the flock, over which the Holy Ghost had made them overseers (Acts 20:28). Obviously, the church, the flock, was a specific group of people. How else could these elders carry out their responsibilities? It had to be clearly known who made up the church, the flock. Such would be a membership.
(11) TROUBLE-MAKERS CAME FROM INSIDE AND OUTSIDE THE CHURCH. Paul warned, "For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them." Their dangers would come, not only from "grievous wolves" outside, but from men "of their own selves." Some were outside the church; some were in. Again, this is obviously a membership.
(12) THE CORINTHIAN CHURCH WAS COMMANDED TO EXCLUDE SOME BRETHREN. "But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat" (1 Cor. 5:11). This eating could not refer to ordinary meals, since the Lord Jesus ate with publicans and sinners (Mat. 9:10). It must refer to eating at the Lord's table. He likewise says, ". . . put away from among yourselves that wicked person" (1 Cor. 5:13). This could not mean to stop associating with, or speaking to, such a person, because a parallel passage in 2 Thes. 3:14-15 says, ". . . note that man, and have no company with him, that he may be ashamed. Yet count him not as an enemy, but admonish him as a brother." It would be impossible to admonish him if they never associated with or spoke to him. To "have no company" must mean church company or fellowship, preventing him from the privileges of membership (holding office, voting, partaking of the Lord's supper).
(13) THERE IS NO WAY TO EXERCISE CHURCH DISCIPLINE UNLESS THERE IS A MEMBERSHIP. Mat. 18:7 instructs the church to consider an unrepentant brother as a "heathen man and a publican." How would this be done? Certainly not by denying him access to the meetings! We would most assuredly want heathen people to attend our services and hear the preaching of God's Word. 1 Cor. 14:23-25 shows the importance of this. Neither could it mean to stop speaking to the person. Christians should definitely speak to heathen people; how else could we win them to Christ? But, a church could not permit a heathen to be elected as one of its officers, or preach, or teach, or vote on church matters, or partake of the Lord's Supper. Therefore, to say that only certain people are eligible to hold office, etc., is to designate a membership.
(14) 1 COR. 6:1-11 DISTINGUISHES BETWEEN "THE UNJUST . . . THE SAINTS." Paul spoke of "a wise man among you (who) shall be able to judge between his brethren" (v.5). He rebuked them for going to law before the "unbelievers" (v.6). These brethren were called a church in 1 Cor. 1:2. Some people were known to belong to the church, some were not.
(15) 1 PET. 4:17 DISTINGUISHED BETWEEN "THE HOUSE OF GOD" AND "THEM THAT OBEY NOT THE GOSPEL." When we remember that the "house of God" is the local church, according to 1 Tim. 3:15, it becomes obvious that those who had obeyed the gospel were in a church. Whether or not their names were written on some list is unknown and unimportant; what is obvious is that they knew who was in the church.
The point is that we have no instance of New Testament believers refusing to belong to a local church. Joining the church was the normal thing to do, after conversion. The person who has settled the matter of salvation should then be baptized, following Christ's example and command, and join a Bible-believing and Bible-practicing church.
Dr. Bruce Lackey
New Testament Christians joined a local church. The churches had membership lists, either in writing or in memory. Since the Scripture was given for instruction in righteousness (2 Tim. 3:16), God evidently wants us to follow their example. Although there is no specific verse that says, "Thou shalt join a church," there are fifteen places that either require or teach by example that we should do so.
(1) THE FIRST CHURCH HAD A MEMBERSHIP. "And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty,)" (Ac 1:15). This Jerusalem church had a list of about 120 names that made up its membership. Even though the Bible says "about an hundred and twenty," it does not mean that there was any uncertainty. "About" is used commonly in scripture to designate a number, in keeping with the usual practice of that day, when people were not trying to be as specific as we are in the twentieth century. For example, John 1:39 says, ". . . it was about the tenth hour." It was not important in those days to know whether it was 9:55 or 10:05, since they did not have watches, clocks, etc. Likewise, John 6:19 says, ". . . rowed about five and twenty or thirty furlongs." Similarly, Acts 5:7describes Sapphira coming to the church "about the space of three hours after." We must remember that the Holy Spirit inspired words that people would normally understand and speak, but this does not mean that He was uncertain! The events of John 1:39 and Acts 5:7 did happen at a specific moment, although that moment is not recorded. And the very mention of "the number of names" in Acts 1:15 shows that a collection actually existed, even though we are not told the exact number. The important thing to note is not that there were 119, 120, or 121, but that there actually was a "number of the names together," in short, a membership of definite individuals who made up that church.
(2) ALL THOSE MEMBERS ASSEMBLED TOGETHER ON PENTECOST. Acts 2:1 says, "And when the day of Pentecost was fully come, they were all with one accord in one place." The word all certainly indicates that a specific number was there. He did not say "a majority," or "several," but all.
(3) SPECIFIC PEOPLE WERE ADDED TO THIS MEMBERSHIP ON THE DAY OF PENTECOST. According to Acts 2:41, "Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls." Again, the word about has the same significance. The important word is added, showing that the number grew. Whether they were written down on paper is not the issue; the fact is that certain specific people were saved, baptized, and added to certain specific people! (This is interpreted by some to mean that they were added to the Lord, or to the whole body of Christ, but the context has been speaking of that group of 120, ever since Acts 1:15, and continues to speak of that earthly group which met together in Jerusalem, through v.47).
(4) THE LORD ADDED PEOPLE TO THE LOCAL CHURCH. "And the Lord added to the church daily such as should be saved" (Acts 2:47). This church was not the whole body of Christ (or the comprehensive church, or the universal church, or whatever the term one might prefer), but the local church, because of the context. The word church must be interpreted by context. For example, no one would say that "the church in the wilderness" (Acts 7:38) was the same as the church in the New Testament, since the context clearly shows that it was the nation of Israel at the foot of Mt. Sinai. Likewise, Heb. 12:22-23 would obviously not be a local church, but "the heavenly Jerusalem," etc. Context must determine meaning, and the context of Acts 2:47 is that of the church at Jerusalem. . . . Therefore, the church mentioned in Acts 2:47 is that church at Jerusalem that had just evangelized and baptized and was meeting in the temple and from house to house, teaching doctrine and breaking bread (vv. 41-46). And, in saying "the Lord added . . ." we conclude that He led these people to join that Jerusalem church, and gave the apostolic leaders of that church the terms on which the new believers were to be added.
(5) THERE WAS A DIFFERENCE BETWEEN THE CHURCH AND OUTSIDERS. Acts 5:11 contrasts "the church" with others who "heard these things." It is referring to the surprising deaths of Ananias and Sapphira when it says "And great fear came upon all the church, and upon as many as heard these things." Therefore, it must have been common knowledge that some specific persons belonged to the church, while others did not. And we must remember that the Holy Spirit inspired these words, so it was actually He that made this difference.
(6) SOME PEOPLE DID NOT DARE TO JOIN THE CHURCH! Immediately after the deaths of Ananias and Sapphira, and subsequent miracles by the apostles, Acts 5:13 tells us that "of the rest durst no man join himself to them: but the people magnified them." It was common knowledge who belonged to this new church, and after such a harsh judgment on two members who did not conform, some people did not dare to join them! Some belonged; others dared not join, for one reason or another. When one joins, there is a membership!
(7) SPECIFIC MEMBERS ELECTED OFFICERS. The apostles commanded the congregation, "Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business" (Acts 6:3). They were speaking to a specific group whom they knew as "brethren"; they said that these men were to be chosen from "among you," obviously designating a specific group of people. Any way we look at this, there must have been a membership.
(8) THE MEMBERSHIP OF THE CHURCHES INCREASED. Acts 9:31 clearly implies membership by saying, "Then had the churches rest throughout all Judaea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied." There had to be a number of people to start with, and a bigger number when they were multiplied. To say that 50 people became 250 is to designate a membership.
(9) THE CHURCHES WHICH PAUL ESTABLISHED "INCREASED IN NUMBER DAILY" (Acts 16:5). Such a statement would have been impossible unless they had had a specific number to begin with. If 23 were increased to 25 on Sunday, 28 on Monday, etc., there was obviously a membership to start with. And it is significant that all believers in those areas were considered to be in the churches. The same situation prevailed everywhere Paul went; when people were converted, they were organized into churches. See Acts 14:21-23 and 15:36, compared with 16:4-5.
(10) ELDERS WERE RESPONSIBLE FOR CERTAIN PEOPLE. The Ephesian elders were told to feed the church of God, the flock, over which the Holy Ghost had made them overseers (Acts 20:28). Obviously, the church, the flock, was a specific group of people. How else could these elders carry out their responsibilities? It had to be clearly known who made up the church, the flock. Such would be a membership.
(11) TROUBLE-MAKERS CAME FROM INSIDE AND OUTSIDE THE CHURCH. Paul warned, "For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them." Their dangers would come, not only from "grievous wolves" outside, but from men "of their own selves." Some were outside the church; some were in. Again, this is obviously a membership.
(12) THE CORINTHIAN CHURCH WAS COMMANDED TO EXCLUDE SOME BRETHREN. "But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat" (1 Cor. 5:11). This eating could not refer to ordinary meals, since the Lord Jesus ate with publicans and sinners (Mat. 9:10). It must refer to eating at the Lord's table. He likewise says, ". . . put away from among yourselves that wicked person" (1 Cor. 5:13). This could not mean to stop associating with, or speaking to, such a person, because a parallel passage in 2 Thes. 3:14-15 says, ". . . note that man, and have no company with him, that he may be ashamed. Yet count him not as an enemy, but admonish him as a brother." It would be impossible to admonish him if they never associated with or spoke to him. To "have no company" must mean church company or fellowship, preventing him from the privileges of membership (holding office, voting, partaking of the Lord's supper).
(13) THERE IS NO WAY TO EXERCISE CHURCH DISCIPLINE UNLESS THERE IS A MEMBERSHIP. Mat. 18:7 instructs the church to consider an unrepentant brother as a "heathen man and a publican." How would this be done? Certainly not by denying him access to the meetings! We would most assuredly want heathen people to attend our services and hear the preaching of God's Word. 1 Cor. 14:23-25 shows the importance of this. Neither could it mean to stop speaking to the person. Christians should definitely speak to heathen people; how else could we win them to Christ? But, a church could not permit a heathen to be elected as one of its officers, or preach, or teach, or vote on church matters, or partake of the Lord's Supper. Therefore, to say that only certain people are eligible to hold office, etc., is to designate a membership.
(14) 1 COR. 6:1-11 DISTINGUISHES BETWEEN "THE UNJUST . . . THE SAINTS." Paul spoke of "a wise man among you (who) shall be able to judge between his brethren" (v.5). He rebuked them for going to law before the "unbelievers" (v.6). These brethren were called a church in 1 Cor. 1:2. Some people were known to belong to the church, some were not.
(15) 1 PET. 4:17 DISTINGUISHED BETWEEN "THE HOUSE OF GOD" AND "THEM THAT OBEY NOT THE GOSPEL." When we remember that the "house of God" is the local church, according to 1 Tim. 3:15, it becomes obvious that those who had obeyed the gospel were in a church. Whether or not their names were written on some list is unknown and unimportant; what is obvious is that they knew who was in the church.
The point is that we have no instance of New Testament believers refusing to belong to a local church. Joining the church was the normal thing to do, after conversion. The person who has settled the matter of salvation should then be baptized, following Christ's example and command, and join a Bible-believing and Bible-practicing church.
REFUTING THEISTIC EVOLUTION by David Cloud
Most professing Christians believe in theistic evolution. They believe in a Creator God and they believe in salvation through Christ, but they don’t believe the Bible’s account of six-day creation. They accept evolution’s teaching about the ancient age of the earth and the gradual evolution of creatures.
Consider Billy Graham. He says it doesn’t matter what one believes about creation and evolution. “Either at a certain moment in evolution God breathed into one particular ape-man who was Adam, or God could have taken a handful of dust and created a man just like that” (United Church Observer, July 1966).
Theistic evolutionists believe that it is possible to reconcile the Bible with evolution, but in reality this is an impossibility.
First, the early chapters of Genesis are written as history rather than poetry or allegory. The days of creation are 24-hour days with “an evening and a morning” (Gen. 1:5, 8, 13, 19, 23, 31).
Second, the Genesis account of creation is cited as history by Jesus. He mentions the first man and woman as historical people (Mat. 19:4-6). In Matthew 19:5 Jesus quoted Genesis 2:24. Christ always treats Genesis as history, and it is impossible to honor Him as Lord and Saviour and disregard His teaching. In Matthew 19:4-5, Christ mentions both “accounts” of creation in Genesis 1 and 2. These are not two contradictory accounts of creation. Genesis 1 and 2 are two accounts of the same creation viewed from different perspectives.
Third, Genesis 1-11 is cited as history by seven of the New Testament writers. The first eleven chapters of Genesis are quoted from or referred to 100 times in the New Testament, and Genesis is always treated as historical. Adam is named nine times in the New Testament (Lk. 3:38; Rom. 5:14; 1 Cor. 15:22, 45; 1 Tim. 2:13-14; Jude 14).
Fourth, Genesis 1-3 forms the foundation of the gospel of Jesus Christ (1 Cor. 15:3-4). The gospel says that “Christ died for our sins.” If Adam was not a real man and there was no literal sin, the gospel becomes an empty religious myth.
Fifth, Jesus’ human genealogy is traced from Adam (Luke 3:23-38). We know that this genealogy contains the names of real historical people, and there is no reason to treat Adam differently. Further, there is no room within this genealogy for millions of years of time.
Sixth, Adam is compared to Christ (Romans 5:12-19; 1 Cor. 15:45). It is obvious that the apostle Paul considered Adam an actual man and the Genesis account literal history. If Christ is a real man, so is Adam!
Seventh, the teaching of Genesis cannot be reconciled with the teaching of evolution.
a. Genesis says God created the world and everything in it in six days. The days of creation
in Genesis 1 were regular 24-hour days, days with an evening and a morning (Gen. 1:5, 8,
13, 19, 23, 31). This is repeated in Exodus 20:10-11.
b. Genesis says everything was made to reproduce after its kind. The statement “after their
kind” is repeated ten times in Genesis chapter one (Gen. 1:11, 12, 21, 24, 25). This is exactly
what we observe in the world. Dogs reproduce dogs, spiders reproduce spiders, birds
reproduce birds, and peanuts reproduce peanuts. Animals can interbreed and adapt within
kinds (e.g., dogs can produce different kinds of dogs), but kinds cannot be bridged. This is
what the Bible teaches and this is what we can observe everywhere in nature, yet evolution
teaches that the kinds are not stable, that the fish evolved into the amphibian, and the
amphibian into the reptile, and the reptile into the bird, etc.
c. Genesis says the first man was created directly by God (Genesis 2) and was not the
product of gradual evolution from the animal kingdom. The Bible says Adam was the first
man (1 Cor. 15:45). And Eve is the mother of all men (Gen. 3:20).
d. Genesis says man is made in God’s image and is not a part of the animal kingdom (Gen.
1:27). Evolution says man is an evolved animal.
e. Genesis says the world was created perfect, then fell under sin and has been deteriorating
ever since. This is consistent with everything we can observe. Everything is moving from
order to disorder. Everything is deteriorating, running down. This is what the Second Law of
Thermodynamics describes. But evolution says that things have gradually evolved from
chaos to order.
f. Genesis says everything was designed to fulfill God’s purposes. Wherever we look in
nature, from the living cell to the stars, we see the appearance of design by a great
Intelligence. This is contrary to the doctrine of evolution. Study the cell, the eye, the ear, the
leaf, the bird’s wing, the atom, light, water. Everywhere you find evidence of purpose and
design. Even a “simple” microscopic one-celled bacterium (E. Coli) contains DNA information
units equivalent to 100 million pages of the Encyclopedia Britannica, and all of that
information works together in perfect harmony and is self-replicating! Purpose and design is
what one would expect if God created the world as the Genesis record says He did, but if
evolution were true, we would find chaos.
Consider Billy Graham. He says it doesn’t matter what one believes about creation and evolution. “Either at a certain moment in evolution God breathed into one particular ape-man who was Adam, or God could have taken a handful of dust and created a man just like that” (United Church Observer, July 1966).
Theistic evolutionists believe that it is possible to reconcile the Bible with evolution, but in reality this is an impossibility.
First, the early chapters of Genesis are written as history rather than poetry or allegory. The days of creation are 24-hour days with “an evening and a morning” (Gen. 1:5, 8, 13, 19, 23, 31).
Second, the Genesis account of creation is cited as history by Jesus. He mentions the first man and woman as historical people (Mat. 19:4-6). In Matthew 19:5 Jesus quoted Genesis 2:24. Christ always treats Genesis as history, and it is impossible to honor Him as Lord and Saviour and disregard His teaching. In Matthew 19:4-5, Christ mentions both “accounts” of creation in Genesis 1 and 2. These are not two contradictory accounts of creation. Genesis 1 and 2 are two accounts of the same creation viewed from different perspectives.
Third, Genesis 1-11 is cited as history by seven of the New Testament writers. The first eleven chapters of Genesis are quoted from or referred to 100 times in the New Testament, and Genesis is always treated as historical. Adam is named nine times in the New Testament (Lk. 3:38; Rom. 5:14; 1 Cor. 15:22, 45; 1 Tim. 2:13-14; Jude 14).
Fourth, Genesis 1-3 forms the foundation of the gospel of Jesus Christ (1 Cor. 15:3-4). The gospel says that “Christ died for our sins.” If Adam was not a real man and there was no literal sin, the gospel becomes an empty religious myth.
Fifth, Jesus’ human genealogy is traced from Adam (Luke 3:23-38). We know that this genealogy contains the names of real historical people, and there is no reason to treat Adam differently. Further, there is no room within this genealogy for millions of years of time.
Sixth, Adam is compared to Christ (Romans 5:12-19; 1 Cor. 15:45). It is obvious that the apostle Paul considered Adam an actual man and the Genesis account literal history. If Christ is a real man, so is Adam!
Seventh, the teaching of Genesis cannot be reconciled with the teaching of evolution.
a. Genesis says God created the world and everything in it in six days. The days of creation
in Genesis 1 were regular 24-hour days, days with an evening and a morning (Gen. 1:5, 8,
13, 19, 23, 31). This is repeated in Exodus 20:10-11.
b. Genesis says everything was made to reproduce after its kind. The statement “after their
kind” is repeated ten times in Genesis chapter one (Gen. 1:11, 12, 21, 24, 25). This is exactly
what we observe in the world. Dogs reproduce dogs, spiders reproduce spiders, birds
reproduce birds, and peanuts reproduce peanuts. Animals can interbreed and adapt within
kinds (e.g., dogs can produce different kinds of dogs), but kinds cannot be bridged. This is
what the Bible teaches and this is what we can observe everywhere in nature, yet evolution
teaches that the kinds are not stable, that the fish evolved into the amphibian, and the
amphibian into the reptile, and the reptile into the bird, etc.
c. Genesis says the first man was created directly by God (Genesis 2) and was not the
product of gradual evolution from the animal kingdom. The Bible says Adam was the first
man (1 Cor. 15:45). And Eve is the mother of all men (Gen. 3:20).
d. Genesis says man is made in God’s image and is not a part of the animal kingdom (Gen.
1:27). Evolution says man is an evolved animal.
e. Genesis says the world was created perfect, then fell under sin and has been deteriorating
ever since. This is consistent with everything we can observe. Everything is moving from
order to disorder. Everything is deteriorating, running down. This is what the Second Law of
Thermodynamics describes. But evolution says that things have gradually evolved from
chaos to order.
f. Genesis says everything was designed to fulfill God’s purposes. Wherever we look in
nature, from the living cell to the stars, we see the appearance of design by a great
Intelligence. This is contrary to the doctrine of evolution. Study the cell, the eye, the ear, the
leaf, the bird’s wing, the atom, light, water. Everywhere you find evidence of purpose and
design. Even a “simple” microscopic one-celled bacterium (E. Coli) contains DNA information
units equivalent to 100 million pages of the Encyclopedia Britannica, and all of that
information works together in perfect harmony and is self-replicating! Purpose and design is
what one would expect if God created the world as the Genesis record says He did, but if
evolution were true, we would find chaos.
SIGNS OF TELEVISION ADDICTION by Ken Matto
The Bible says, “Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?” (Romans 6:16).
Multitudes of professing Christians today are enslaved to television and movies.
The following list is adapted from one published by Ken Matto:
(1) You enjoy the sinful scenes on the show.
(2) You eat your dinner in front of the TV.
(3) You neglect your spouse or family for a TV show.
(4) You look forward to a TV show much more than to the next church service
(5) You miss Sunday Night services or Wednesday evening prayer meeting for TV.
(6) Your conversation is replete with TV reviews and anecdotes.
(7) TV replaces your Bible reading or devotion time.
(8) The family altar has been replaced by a TV program.
(9) You know more about TV than Scripture.
(10) You meditate more about things on TV than about Christ and His will for your life
(11) You begin to start empathizing with the characters the actors are portraying.
(12) You rush home so you will not miss a program.
(13) You watch TV late into the night consistently.
(14) When company visits, the TV remains on.
(15) You turn the TV on the moment you enter a room.
(16) The TV is on when you are doing your chores.
(17) You do not want people to visit when your programs are scheduled to come on.
(18) When people visit, you wish they would leave so you could watch your programs.
(19) You laugh at the very sins which sent Christ to the cross.
(20) You continue to watch even when Christ’s name is used in vain
(21) You have every premium cable channel like HBO, Cinemax, etc.
(22) You begin to adopt ideas and attitudes contrary to Scripture.
(23) You find more pleasure watching TV than being with God’s people.
The Bible says, “Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?” (Romans 6:16).
Multitudes of professing Christians today are enslaved to television and movies.
The following list is adapted from one published by Ken Matto:
(1) You enjoy the sinful scenes on the show.
(2) You eat your dinner in front of the TV.
(3) You neglect your spouse or family for a TV show.
(4) You look forward to a TV show much more than to the next church service
(5) You miss Sunday Night services or Wednesday evening prayer meeting for TV.
(6) Your conversation is replete with TV reviews and anecdotes.
(7) TV replaces your Bible reading or devotion time.
(8) The family altar has been replaced by a TV program.
(9) You know more about TV than Scripture.
(10) You meditate more about things on TV than about Christ and His will for your life
(11) You begin to start empathizing with the characters the actors are portraying.
(12) You rush home so you will not miss a program.
(13) You watch TV late into the night consistently.
(14) When company visits, the TV remains on.
(15) You turn the TV on the moment you enter a room.
(16) The TV is on when you are doing your chores.
(17) You do not want people to visit when your programs are scheduled to come on.
(18) When people visit, you wish they would leave so you could watch your programs.
(19) You laugh at the very sins which sent Christ to the cross.
(20) You continue to watch even when Christ’s name is used in vain
(21) You have every premium cable channel like HBO, Cinemax, etc.
(22) You begin to adopt ideas and attitudes contrary to Scripture.
(23) You find more pleasure watching TV than being with God’s people.