Bible Doctrine 10; Entire Sanctification

  BIBLE DOCTRINE 10                       

 ENTIRE SANCTIFICATION

God’s Word teaches:

That Entire Sanctification is a definite act of God’s grace, subsequent to the New Birth, by which the believer’s heart is purified and made holy. It cannot be attained progressively by works, struggle or suppression, but it is obtained by faith in the sanctifying blood of Jesus Christ. Holiness of life and purity of heart are central to Christian living - Luke 1:74,75; John 17:15-17; I Thessalonians 4:3,7,8; 5:22-24; Ephesians 5:25-27; Hebrews 2:11; 10:10,14; 13:11,12; Titus 2:11-14; I John 1:7; Hebrews 12:14; I Peter 1:14-16.

     The doctrine of entire sanctification is central in the mind of the God-head. The doctrine is at the hub or nucleus of Christian teaching.  What then is the meaning of the word, Sanctification?  Sanctification is an English word which means: to make sacred or holy; to set apart for a holy or  religious use; to make free from sin; to cleanse from moral corruption and pollution; the act of God’s grace by which the affections of men are purified or alienated from sin and the world, and exalted to supreme love to God; to purify in order to prepare for divine service and for partaking of holy things; to free from the power of sin; being set free from the power of cancelled sin. It is a gracious work of the Holy Spirit - not of works, not of growth, not of death, not of purgatory - in those who are already in Christ. Sanctification is an operation of the Spirit of God.  Those who have been regenerated and recreated in Christ, must of necessity be sanctified through the virtue of Christ’s death and resurrection, and by His Word and His Spirit.

       Sanctification is an instantaneous experience given to a believer to enable him cleaves to God without the tendency to want to go astray or go away from the Lord. It is not a protracted or tedious process of growth.  You do not grow INTO sanctification, but you can grow IN sanctification.  We can never grow into what God must of necessity do for us.  Again, sanctification is not brought about by death:  to assume that is to say that death is no longer our last enemy to be destroyed (I Corinthians 15:26).  Neither are we cleansed from the original stain (the nature we brought into the world) through Water Baptism.  Entire sanctification is not of works, but it is the work of God, divinely wrought by the Holy Spirit. 

       ‘Holiness’, ‘Perfection’ and ‘Sanctification’ are the definitive terms used interchangeably.  Holiness means entire freedom from sin; wholeness, spiritual health, moral integrity and purity. Therefore, holiness means the absence of sin (Luke 1:74,75; Psalm 93:5; I Peter 1:16; Hebrews 12:14).  ‘Perfection’ means that which is not lacking in that which it ought to have.  The perfection which God requires and accomplishes in those who earnestly ask in faith is the purifying of our hearts to love every believer as Christ loves us, and to love our neighbors as ourselves.  Nothing less than this is desirable and nothing more is required (Colossians 1:28). Entire sanctification is described as ‘clean heart’ or ‘pure heart’. This descriptive term shows the experience in a way one can understand when it takes place in his heart (Psalm 24:3,4; Matthew 5:8).  The Bible teaches that all of God’s children can be like Jesus in separation from the world, in purity and in love.  We must be inwardly pure and peaceful in order not to suffer defeat in our Christian life.  A blameless life is a life in which God sees nothing to condemn.  We may not be blameless to our contemporaries, but we can be blameless before God. God examines a sanctified heart and expects to always find all that it possesses to be in harmony with Himself.  The heart of the sanctified is a throne on which God reigns without a rival; an empire wherein He exercises unchecked, undisputed dominion and authority.

     How does the earnest seeker get sanctified?  There must first be a definite separation and withdrawal from all sins and appearance of evil, immorality and all unclean things (I Thessalonians 5:22; 2 Corinthians 6:17; 2 Timothy 2:21).  There must, second, be entire consecration.  This is giving us unto God in a vivid manner. First, we give ALL we are to God.  Here, we no longer lay any claim to ourselves (Luke 9:60; Romans 12:1-2).  Second, we give our body unto the glory of God, not for any selfish motive or purpose in view, but with the consideration and knowledge that we are bought by the precious blood of Jesus.  Third, we give ourselves for service (John 13:12-17).  We should not only stress our being priests and kings unto God but also as being servants.  Here, Jesus shows us how to consecrate and dedicate ourselves for service.  Washing the feet was the work of a slave.  So, we must learn to do the meanest job in the midst of believers and not waiting for compliments.  Fourth, we must die to self.  “Verily, verily I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit” (John 12:24,25).  To consecrate is to come before God with our past, present, future  personality, possession, wisdom, talent, intellect, money, influence, position in the family and in the church and dedicate all to Him.  When we separate and dedicate ourselves unto God, He is readily willing to do His part and give us the definite experience of Entire Sanctification.  This is the operation of God, a definite act of God’s grace in believers’ hearts (Hebrews 2:11; 13:12,13).

     By what means of grace does the believer get into this experience? The means of sanctification includes: (a) the word of God (John 15:3); (b) the blood of Jesus (Hebrews 13:12, 13); (c) Faith in the Lord (Acts 26:18); (d)  the Spirit of God, and (e)  God Himself (I Thessalonians 2:23).  We do not get sanctified by studying the Word alone. We need to pray in faith for the experience.  We must believe in its possibility before we can ask in faith.  Also, we must realize that it is the will of God that we are made holy (I Thessalonians 4:3-8; I John 5:14, 15).  Without holiness, no man shall see the Lord.  Holiness here is not just the judicial kind of holiness, but the practical holiness of which believers are partakers because they have surrendered their entire life unto God through Christ.  This holiness does something in our hearts and it makes us live right.  We must desire it (Mark 11:24), and ask with a genuine burning desire.

     What should be our response to this doctrine?  The Bible teaches that all believers can be wholly sanctified (I Thessalonians 5:23).  We should not be guilty of taking away from the Word.  This teaching places a great and solemn responsibility upon all preachers of the Word to teach this doctrine; be a partaker of the experience (I Timothy 4:12; 2 Timothy 2:6); Endeavour to understand and know it through diligent study (2 Timothy 2:15; Titus 1:9); faithfully and effectively teach all believers without fear or compromise, for in all things of the Spirit, we should not withhold or withdraw the truth from our congregation (2 Timothy 2:2).  Let us encourage all believers to partake of the blessing. This gracious Christian experience could be kept all through life provided that the recipient keeps abiding in Christ, watching and praying (John 15:4; Mark 13:32-35). Thus, believer must not grieve the Holy Spirit, or relapse into bitterness and harshness of spirit (Ephesians 4:30,31). He must not allow or engage in unprofitable conversation (Ephesians 5:3,4), unkind criticisms, evil speaking and fault finding, self-indulgence, prejudice, impatience, indolence,  negligence, uncontrolled temperament,  self-dependence and  self-management. He must avoid developing or showing interest in objects of temptation.

          Why should any Christian doubt the possibility of complete deliverance from sin?  Jesus should not be limited as a Savior. Complete deliverance from sin is Christ’s purpose (Titus 2:11-15). The white lily grows up from mire, but with no dust on it.  Christians can grow up in this dirty world yet without spot on their lives (Romans 12:1,2).  It is our privilege to be totally separated from this evil of the world.  It is a promise from God that we should be purged and sanctified.  “Faithful is He that calleth you, who also will do it” (I Thessalonians 5:24).

Bible Doctrine 9, The Lord's Supper

        

                             

                                  THE LORD'S SUPPER

God’s Word teaches:

That the Lord’s Supper was instituted by Jesus Christ so that all believers (all members of the family of God) might partake thereof regularly, to “shew the Lord’s death till he come”. The emblems used are “unleavened bread” and the juice of “fruit of the vine”. Anyone who eats and drinks unworthily brings “damnation”, punishment and chastisement upon himself - Matthew 26:29; Luke 22:17-20; I Corinthians 11:23-30.

 The institution of the Lord's Supper is clearly shown in the gospels (Matthew 26:17-30; Luke 22:1,7-20). Paul amplified the doctrine in I Corinthians 11:20-30. In the gospel according to Saint Luke, we see the links between the Feast of Passover or Unleavened Bread and the Lord's Supper (Luke 22:15-20).

 The Lord's Supper in the New Testament is a type of the Feast of the Passover or Unleavened Bread in the Old Testament (Exodus 12:1-28,40-51). This implies that just as the vicarious death of the Lord Jesus Christ replaced the sacrifice of the Aaronic or Levitical priesthood for atonement of sin, for us Christians, the Lord's Supper has replaced the Feast of the Passover, as an ordinance.

Some churches refer to the Lord's Supper as the "SACRAMENT" (Latin - sacramentum, meaning Holy Ordinance (I Corinthians 11:2). The Theologians call it the "EUCHARIST" (Greek - GIVING OF THANKS), still others name it "THE LORD'S TABLE" or the "HOLY COMMUNION" (I Corinthians 10:16). Those who participate in eating of the Lord's Supper are called the "Communicants". The universal name is the Lord's Supper as used by our Lord.

In spite of the fact that the Lord's Supper has replaced the Feast of the Passover, if we apply the LAW OF FIRST MENTION as a means of studying the doctrine at hand, vital lessons and inspiration can be drawn from critically looking at the pattern of the celebration of the Feast of Passover in Exodus 12:1-51; Deuteronomy 16:1-8 and 2 Chronicles 30:1-27.

This can be accomplished if we ask ourselves and answer the following questions: (i) When and why was the Passover instituted? (ii) Who was qualified to partake in the ordinance? (iii) What were the tokens or emblems employed in the service? (iv) Who officiated in the service and how did they prepare for the ordinance i.e. place, provision, cost and personal sacrifices? (v) What was the spiritual impact and how often was it done? Parallel questions and answers apply to the Lord's Supper.

The PASSOVER (Hebrew 'Pesah') means "to pass over" i.e. "to spare" (Exodus 12:13,27). The Israelites were in bondage in Egypt (Exodus 2:11). They cried unto the Lord for deliverance (Exodus 3:7-10). Pharaoh did not set them free until God sent vicious plagues upon Egypt. The Passover ordinance was instituted the night when the destroyer killed Egyptians' first born but "passed over" or spared the Jews because of the blood on the lintel and side posts of their doors (a type of Calvary's Cross). The Feast of Unleavened Bread was co-joined with that of the Passover. The two then became known as "The Passover" (Deuteronomy 16:1-8). Sanctified elders and the priests handled the emblems (the blood of pure lamb and unleavened bread). The lamb was to be roasted and not eaten raw. No bone of the lamb was broken (Exodus 12:46; John 1:29; 19:36). This typifies Christ. The defiled, uncircumcised strangers and Gentiles did not participate (Exodus 12:43-49).

However, a qualified person would be cut off from among the Israelites if he refused to eat the Passover (Numbers 9:13). The Jews who did not observe it in the first month because they were not levitically pure, a second chance of eating the Passover was offered in the second month, if they were clean (Deuteronomy 16:1-8; 2 Chronicles 30:1-27).

The preparations made in terms of personal and corporate cleansing, provision of the emblems and the place for the ordinance were elaborate and thorough. History tells us that in the New Testament, a candle light search was made to root out any trace of leaven (impurity) from the location of the Passover. The HALLEL, Psalm 113 to 118 was sung (Matthew 26:30) and the story of Exodus 12:1-14 recounted, bringing to remembrance the deliverance from Egypt. Prayers were also offered. It was a holy convocation. For the Jews, the dates for the Passover now became the beginning of months. It is to be observed forever as a memorial. It brought joy and renewed strength to God's people (2 Chronicles 30:25,26).

However, by the deeds of the law no man shall be justified. By the time of Christ, the Passover activities had been commercialized (John 2:13-17).

Jesus Christ instituted the Lord's Supper at the last Passover, for New Testament believers, thus signifying the end of the latter (Luke 22:1-20). Our Lord Jesus Christ is our Paschal Lamb or Passover (I Corinthians 5:7). He has delivered us from all bondages, sin, sickness and Satan.

In I Corinthians 11:27-32, no unbeliever, fornicator, polygamist or drunkard could join in the breaking of bread. The syncretic and the occultic did not have part in it. Some become unworthy because of fighting, keeping malice, divisive attitude, and having unforgiving spirit. Any restitution should be settled before the hour of the ordinance (Matthew 5:23,24).

 The Lord's Supper is not the common love feast or marriage reception food (I Corinthians 11:20-22). We DISCERN the Lord's Body during participation in the Lord's supper (I Corinthians 11:29). This implies we recognize that the emblems, "the fruit of the vine" and the "unleavened Bread" REPRESENT or SYMBOLISE the Lord's broken body and His blood that was shed respectively. They are not the actual body and blood of Jesus Christ. This calls for holiness of life and solemnity on our part as we come to the Lord's table. We take the emblems to SHEW FORTH the Lord's death. We call to remembrance His love and passion on Calvary's Cross. The Lord's Supper is to be taken as often as practicable, in remembrance of our Lord till He comes (Matthew 26:17-21,26-30; Luke 22:7-13; I Corinthians 11:26). We look forward to the Rapture and the Marriage Supper of the Lamb (Revelation 19:7-9). Adequate preparations should be made by the leadership of the church to secure the emblems and a location for the ordinance. More importantly, we must keep our total being worthy for it.

In a Bible-believing church, grave consequences can befall those who eat it unworthily. Weakness, sickness or even death could ensue (I Corinthians 11:30). If you always feel disqualified, it is not certain that you will be qualified for the Rapture and the Marriage Supper of the Lamb (Revelation 19:7,8). Adults, youths and children who have current testimony of salvation and holy living can partake of it.

Bible Doctine 8; Water Baptism

BIBLE DOCTRINE 8         

WATER BAPTISM

God’s Word teaches:

That water Baptism is essential to our obedience after reconciliation with God. Water Baptism is one immersion (not three) “In the name of the Father, and of the Son, and of the Holy Ghost”, as Jesus commanded - Matthew 28:19; 3:13-17; Mark 16:15,16; Acts 2:38; 8:38,39; 19:1-5; Romans 6:4,5.

     Water baptism is one of the cardinal doctrines of the Lord Jesus Christ, and yet one of the most misunderstood teachings by contemporary teachers and preachers.  Some, at one extreme, believe that it is not necessary because of its abuse by nominal Christians while on the other extreme, others believe that without water baptism, one cannot be saved.  In the middle is yet another group that believes that, though it is necessary, it must be administered in the name of Jesus only.  

     All of them are wrong because Jesus Christ commanded that water baptism should be administered in the name of the Father, and of the Son, and of the Holy Ghost (Matthew 28:19).  Doing otherwise, therefore, is to disobey Jesus Christ.

     The word ‘baptize’ is a Greek word ‘baptiso’ which means to immerse, ‘dip inside liquid’.  This shows the proper form of baptism by immersion inside water.  The immersion signifies identification with the burial of Christ in His death and rising up in newness of life with Him at His resurrection (Romans 6:3-5; Colossians 2:12).  In baptism, the believer shows his faith that Christ died for his sins and rose again for his justification: that if he dies he will be raised again in the resurrection; and that he dies to his old life and rises to walk in the new life with Christ.

     The immersion is done only ONCE and not THRICE.  Jesus Christ was dipped inside River Jordan only once (Matthew 3:16); the Eunuch of Ethiopia was immersed in water once (Acts 8:38).

     When we submit for water baptism, it is an acknowledgment of Christ in a public way.  Therefore, it is a public ceremony which witnesses to all, that one has put on Christ (Galatians 3:27).

     Jesus commanded that sinners be preached to, and as they repent and believe the gospel, they should be baptized.  This confirms that water baptism is for those who fully repent of their sins (Acts 2:38).  This also confirms that it is only adults who can exercise faith to believe that can be baptized (Matthew 28:19; Mark 16:15; Luke 24:47; Romans 10:9,10; Acts 20:20,21; Mark 1:14,15). It is fundamentally wrong to baptize infants who have not reached the stage of accountability, as it's being practiced by some orthodox churches. 

     The pages of the New Testament are filled with references on water baptism.  In Matthew 3:13-17, Jesus Christ submitted Himself to John the Baptist for water baptism to fulfill all righteousness.  The testimony of God the Father to the ministry of His Son, Jesus Christ, through the descent of the Holy Ghost on Him as He came out of the water after the water baptism was in agreement with it.  Christ’s command of Matthew 28:19 was re-echoed in Mark 16:16.  The Apostles also continued to baptize in obedience to the command of Christ: the converts on the day of Pentecost (Acts 2:37-42,47); Eunuch of Ethiopia (Acts 8:36,37), Samaritan converts (Acts 8:12,13), Cornelius and his kinsmen (Acts 10:47,48); the Philippian Jailor (Acts 16:30-33); the Ephesians’ disciples (Acts 19:5).

     Salvation does not come through water baptism but by grace through faith in the atoning blood of Jesus Christ (Ephesians 1:7; 2:8,9; I John 1:7,9; Hebrews 9:22; Matthew 26:28; John 1:12; 3:16,17; I Peter 3:21).  The Scripture records a catalogue of those who got saved without water baptism being a pre-condition: the sick of the palsy healed by Jesus Christ (Matthew 9:1-7); the woman who washed the feet of Jesus with her tears and cleansed them with her hair (Luke 7:36-50); Zacchaeus (Luke 19:1-10); the thief on the cross (Luke 23:39-43); Eunuch of Ethiopia (Acts 8:30-37); those who believed in Antioch (Acts 11:20,21). Saul of Tarsus was addressed as 'Brother Saul' by Ananias before he submitted himself for water baptism (Acts 9:17)

     Jesus has laid down the standard for water baptism and it is to be carried out in the name of the Father, and of the Son, and of the Holy Ghost (Matthew 28:19).  Every believer, in obedience to Christ’s command, should therefore submit to this ordinance of water baptism.  The importance of water baptism was expressed by Jesus Christ in His parting words.  He said, “He that believes and is BAPTIZED shall be saved”.

          The opinion of men cannot contradict the stand of the Scripture (Matthew 28:19).  Once a person repents of his sin, it is mandatory that he submits himself for water baptism as provided for in the scriptures (Romans 6:3,4).  The practice was upheld in the early church. Converts were baptized in water soon after their salvation experience (Acts 2:41; 8:37,38; 16:30,31,33). Every convert is therefore enjoined to yield to this important injunction. God-ordained church leaders must do their utmost best to encourage their flocks to attach great importance to this practice (Acts 20:28). Like Peter did, church leaders must encourage their hearers to “repent and be BAPTIZED ... for the remission of sin ...”.

Bible Doctrine 7 Justification

BIBLE DOCTRINE 7

                                               Justification

God’s Word teaches:

          That Justification is God’s grace through which one receives                             forgiveness and remission of sins and is counted righteous

          before God, through faith in the atoning blood of Jesus.

Having thus been cleared of every guilt of sin, the regenerated stands before God as though he had never sinned, not on the basis of any personal merit but in the light of what Christ had                    accomplished for mankind by His substitutionary death on the cross at Calvary (Psalm 32:1,2; Isaiah 1:18; Micah 7:19; Acts 13:38).

    Justification is the act of God's grace through which one receives forgiveness and remission of sins and is counted righteous before God, through faith in the atoning blood of Jesus. Having thus been cleared of every guilt of sin, the regenerated stands before God as though he had never sinned, not on the basis of any personal merit but in the light of what Christ had accomplished for mankind by His substitutionary death on the cross at Calvary (Psalm 32:1,2; Isaiah 1:18; Micah 7:19; Acts 13:38).  

    In order to fully appreciate the benefits of salvation in Christ Jesus, the utter helplessness and hopelessness of man should be noted. The need for justification becomes necessary as man is incapable of personally providing a solution to his problem of sin or changes his eternal destiny of damnation (Isaiah 59:8).     

   To meet the standard of divine justice, due price needed to be paid. Man lacked both the capacity and purity to afford this. It therefore required the sacrifice of the spotless Lamb of God, to pay the necessary ransom with His blood for the expiation of man’s sins. 

      It is instructive here to note that the nature of sin is not such that man could handle on his own or by the merit of his works (Ephesians 2:8,9). Just as circumcision cannot justify the Jew nor water baptism the Gentile, so can church membership or confirmation not justify anyone by the standards of God's righteousness and holiness. Only faith in the atoning work of Jesus Christ on the cross can assure a penitent soul of full justification. Three aspects of the doctrinal question need be examined closely namely, redemption by the blood of Christ, necessity of faith, and evidence of justification.            

   Though physically present in the Garden of Eden, Adam and Eve died spiritually and became alienated from God and from the commonwealth of His kingdom, after eating the forbidden fruit. Christ therefore became the sin-Bearer, based on the fact of God’s provision and promises of the Scripture (Romans 3:24,25). And He is “the propitiation for our sins; and not for ours only, but for the sins of the whole world” (1 John 2:2; Acts 4:12). By Christ’s finished work of grace, solution was provided to the problem of sin to ensure man’s reconciliation with God (Isaiah 44:22; Romans 5:9).

    Although Christ’s atonement on the cross guarantees universal provision of salvation for all mankind, this could only be appropriated on personal basis through faith in Christ Jesus. The sinner who seeks salvation must take the necessary step of exercising faith in the blood of Jesus. Apostle Paul gives proof of it in his Epistle to the Romans 5:1. “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ”. And to the Jewish Christians he writes “For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it” (Hebrews 4:2).      

   Having been saved through faith in our Lord Jesus, the redeemed should have evidence to show for his justification (2 Corinthians 5:17). Before he was justified, the sinner was plagued by the works of the flesh as catalogued in Galatians 5:19-21. But in those that have been made a new creature, the fruits of the Spirit become manifest (Galatians 5:22,23). Therefore, in life-style, speech, conduct and disposition, the redeemed is more like Christ, having been quickened by the Spirit of God.

     The misleading conception of justification by works as an article of man’s religion is opposed to justification by faith because it denies the grace of God and dishonors the blood of Christ.          

  The reference in the General Epistle of James 2:14-26 may be interpreted amiss by a cursory reader of Scriptures, where it asks: “But wilt thou know, O vain man, that faith without work is dead?”      

  The underlying point being stressed by James is that 'works' as referred to, in this context are a complement of justification by faith. Whereas Apostle Paul’s epistle to the Romans, chapter 4, is essentially doctrinal, and the practice is based upon the doctrine; that of James is essentially practical, the doctrinal element being purely incidental.

    So, though in one sense a man is justified by faith without works, in another sense, we see “how by works a man is justified, and not by faith only.” Justification is by faith before God but by works before men. Properly understood, none is really mutually exclusive.

Bible Doctrine 6; Restitution

                                        BIBLE DOCTRINE 6       

                                            RESTITUTION

God’s Word teaches:

That Restitution is making amends for wrongs done against our fellowmen, restoring stolen things to their rightful owners, paying debts, giving back where one has defrauded, making confessions to the offended and apologizing to those slandered so as to have a conscience void of offence toward God and man - Genesis 20:1-8,14-18; Exodus 22:1-7; Leviticus 6:1-7; Numbers 5:6-8; 2 Samuel 12:1-6; Proverbs 6:30,31; Ezekiel 33:14-16; Matthew 5:23,24; Luke 19:8,9; Acts 23:1-5; 24:16; James 4:17.

     Restitution is an act of making amends for wrongs done against our fellowmen; restoring stolen or misappropriated things, properties or persons to their rightful owners; paying back just debts, giving back where one has defrauded, making confessions to the offended and apologizing to those slandered so as to have a conscience void of offence toward God and men.  This is done whether the person injured knew or not, for God knows (Hebrews 4:13).

     We receive forgiveness when we confess and forsake our sins. Then, we are cleansed by the blood of our Lord Jesus Christ (Proverbs 28:13; I John 1:9).  When a man sins against God, we often find that other people suffer as a result of that sin.  It is also true that when a man sins against his neighbor, he sins against God in the same act, because one of God’s commandments has been broken.  God willingly forgives the sins committed against Him when there is repentance and forsaking of sin.  However, God requires that a man make amends to any person he has injured or wronged as a mark among other things, that the repentance is genuine.  We need to bear fruit that signify to all that we have become new creatures indeed (Luke 3:8-14; Romans 8:1,2; Acts 24:16; 2 Corinthians 5:17).  Making restitution ensures that we have right relationship with our fellow men after we are reconciled with God.                                                The Bible doctrine on restitution in precept and practice spans virtually all the dispensations of God’s dealings with men till the present day.  The revelation of God’s will and word before the Mosaic laws demands that we make restitution (Romans 1:19-20).  Therefore, this teaching or doctrine of God’s word which had been established many years before the law cannot be abolished by the law.

     Restitution is part of the moral law.  Most sins committed by men are against God as well as their neighbors.  So, repentance toward God for the children of Israel included restoration to man of all properties gained by fraud, lying or pretense of whatever kind (Exodus 21:18,19,22,26-36; 22:1-15; Leviticus 6:2-5; Numbers 5:6-8).

     Rulers in Israel reflected and embraced this teaching on restitution.  It is vital today for rulers-temporal and spiritual- to reflect on this commitment to God’s moral requirement for all men (2 Samuel 16:5-8 with 19:16-23; Proverbs 6:30,31; I Kings 20:34).

     The prophets in Israel also preached, explained and emphasized the need to make restitution by every backslid-den Israelite who is returning to God (Nehemiah 5:6-13).  The prophets proclaimed and prophesied much of the coming of Christ and the atoning sacrifice.  They were quick to recognize the need for the blood of the lamb to cleanse sins; yet, they did not lessen God’s requirement of the necessity of restitution.  The ministry of preachers today is akin to that of the Old Testament prophets.

     Restitution is a doctrine of Christ, confirming His Word that “till heaven and earth pass, one jot or one tittle shall in no wise pass from the law till all be fulfilled”.  Every believer must earnestly and whole-hardheartedly contend for, and practice all that Christ taught (Matthew 18:15-17; Luke 17:3-4; Luke 19:8-10).

     Zacchaeus’ encounter with the Lord Jesus Christ is an object lesson.  Zacchaeus wanted nothing to stand between himself and his salvation - not even his wealth, especially the ill-gotten part of it.  Though the people murmured that Jesus was going to be a sinner’s guest, Jesus pronounced that salvation has come to Zacchaeus’ house since he, as a son of Abraham, not only by birth but now also by faith, is ready to make right his life and wholly follow the Lord.  The salvation experience makes a person feel like returning all possessions that rightfully belong to another.

     The Apostles in the early church also practiced and taught restitution.  In fact, the whole church of God lived by this teaching (Matthew 28:19,20; John 14:26; Acts 2:42; 16:4,5; Philemon 7-21). The rules of righteous living are just as high (or even higher) under the dispensation of grace as those in the Old Testament.  Restitution is as much a part of the Gospel as conversion or water baptism.  It is not a self-righteous act to merit pardon.  When a man is saved, he will not only make right matters of money such as theft, dishonest gains and unpaid bills; he will also confess his lies, slanderous reports, unjust criticisms, hatred, malice - those things in which one may have injured others in word or deed.  One may say, “My brother or sister does not know that I talked evil of him.” But what about the person to whom you talked?  Without doubt, you have harmed him, and perhaps he repeated it to others.  You should go to the one to whom you talked and confess it.  It is better that we make right all previous wrongs here and now than face it in eternity (I Timothy 5:24).

     Making restitution can be likened to a spiritual warfare in which we need God’s help and wisdom to undertake for us and quench all the fiery darts of the wicked (Ephesians 6:10-12,16).  Some restitution are delicate.  These are restitution that may implicate or bring injuries or harm to others that may be unsaved; or the need to settle issues with individuals or organizations that may affect other people in an adverse way.  It also includes cases in which we don’t have clear leading from God’s word as to what steps to take.  For delicate restitution, we need fervent playfulness, wisdom and counseling from Spirit-filled preachers of God’s word who believe and teach the whole counsel of God (Proverbs 11:14; 15:22; 24:6).

     The civil laws in a country may not always govern in matters of restitution.  For example, the law may provide a time limit for certain classes of debts and obligations, after which they become lapse; but no debts are outlawed with God.  Time cannot cancel moral obligations.

     Restitution is usually considered at the time of salvation because God will only forgive when a man is willing, so far as it lies within his power, to make right every wrong that he has committed against others.  There would be need however throughout life as a Christian to be ready to make restitution where need be when others are offended, for example, out of human error of judgment (Acts 23:1-5, Matthew 5:23,24).

     God demands that restitution be made.  A far reaching benefit in God’s plan as regards restitution is that an undeniable testimony is directed to people who otherwise might never seriously hear the story of the gospel.  A religion that compels a man to pay his just debts, restore back the things he has stolen, and uncover his crimes demands confidence from men of the world.

          When restitution are made, and past wrongs are settled, the peace of God floods the believer’s heart.  There is confidence towards God in prayer and the believer makes progress in the Christian life as sense of guilt is removed (Romans 8:1, 2).