In This Issue

• JESUS’ SHROUD
• THE IMPORTANCE OF BAPTISM
• THE PROPER AGE FOR BAPTISM
• THE LIQUOR BAR
• UPCOMING GOSPEL MEETING SCHEDULE
• MORE INFORMATION...

JESUS’ SHROUD

Matthew tells us in Matt. 27:59-60 that after Jesus’ death, Joseph of Arimathea took Jesus’ body, "wrapped it in a clean linen cloth, and laid it in his new tomb which he had hewn out of the rock."

Off and on for centuries, a bit of controversy has raged, about a piece of linen cloth about 14 feet long and three and a half feet wide, commonly called "the shroud of Turin." Certain religious teachers suggested that cloth was the actual burial garment of Jesus.

Recently, scientists have determined to their satisfaction that the cloth is not nearly old enough to be the burial cloth of Jesus. I do not know how accurate their dating methods are, but a study of the New Testament Scriptures and related materials proves that the so-called shroud could not possibly be Christ’s burial garment.

The so-called shroud has a faint discoloration that appears to be an image of a man, full length, front and back. The image bears the resemblance of a bearded, long-haired man who was crucified, or died in a fashion similar to crucifixion.

Several theories have developed to explain the image on the cloth. Those who promote the idea that it is Christ’s burial cloth, of course, offer a supernatural explanation. Others suggest the image may be the result of the use of some kind of paint or other chemical.

There are at least two sound Bible reasons to reject the theory that the cloth is the burial cloth of Jesus and that it bears His image. First, the evidence is strong that Jesus did not have long hair, as commonly depicted in medieval artistry. Remember that those "pictures" were not taken with Peter’s Polaroid. In 1 Cor. 11:1, Paul encouraged the Corinthians to imitate Christ, but in verse 14, he insisted that for a man to have long hair is to bring dishonor or shame to himself. Also, Old Testament priests were forbidden to let their hair grow long, Ezek. 44:20. Those priests were figures or shadows to be fulfilled in Jesus, Heb. 8:4-5. It seems unlikely that Jesus, in fulfilling what the Old Testament priests represented, groomed Himself in a way contrary to what was commanded of those who were to picture His priestly office.

Historical evidence also exists, such as drawings on catacomb walls, in which Christians nearer to the time of Jesus depicted Him with short hair in the style of Julius Caesar. See also Wycliffe Bible Encyclopedia, pg. 744, Harpers Bible Dictionary, pg. 241, and Gundry’s Survey of the New Testament, pg. 26-27.

But the clearest proof that the so-called shroud could not be Jesus’ burial cloth is the fact that Jesus’ burial cloth was not a long, wide cloth, but narrow strips of linen, with a separate cloth to cover His face. See John 19:40; 20:7; and Luke 24:12. This was the general burial custom of the Jews, John 11:44-45; Acts 5:6.

--CRJ

THE IMPORTANCE OF BAPTISM

If you should ask most modern preachers the significance of baptism, they would tell you that baptism is "an outward sign of an inward grace." They cannot, however, produce a passage of Scripture that says so. Many preachers have been trained to virtually ignore ALL the passages that speak of baptism, and to divert the attention of the querist to other subjects -- faith, grace, etc. The Bible does have much to say on those subjects. But it also has quite a bit to say on the subject of baptism. Permit us to share with you a few passages that show the importance of Scriptural New Testament baptism.

When Jesus commissioned His apostles to evangelize the world, He clearly stated two conditions of salvation: "He who BELIEVES and is BAPTIZED will be saved..." (Mark 16:16).

When Simon Peter, by Divine inspiration, addressed an assembled multitude in Acts 2, he pointed out their guilt in crucifying the Son of God. They were convinced; they BELIEVED -- and when they asked what they must DO, Peter told them, "Repent, and let every one of you BE BAPTIZED in the name of Jesus Christ for the remission of sins..." (Acts 2:38).

Later, Peter was sent by the Holy Spirit to teach Cornelius and his family words by which they could be saved, Acts 11:14. He taught them the necessity of faith (Acts 10:14) and repentance (Acts 11:18), and "commanded them to BE BAPTIZED in the name of the Lord" (Acts 10:48).

Saul of Tarsus, when we first read of him, Acts 7:58, was a persecutor of those who believed in Jesus. After receiving permission from the Jewish high priest, Saul went from Jerusalem to Damascus to arrest and persecute Christ’s followers. But on his journey, he was blinded by a great light and had the privilege of speaking to the resurrected Jesus, who told him to go into Damascus and receive further instructions. Of course, he needed to believe in Christ and repent of his sins. But even after he had done these things, he was still in his sins. His sins still needed to be washed away. An appointed messenger came to him and said, "And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord" (Acts 22:16). Read the full account in Acts 9:1-18 and Acts 22:6-16.

These verses and several others clearly show that New Testament baptism is one of the conditions sinners must meet to receive forgiveness of sins. Also see 1 Peter 3:20-21; John 3:5; Titus 3:5; Rom. 6:3-5; Gal. 3:26-27 and Eph. 5:25-27.

--CRJ

THE PROPER AGE FOR BAPTISM

Baptism is for sinners. The proper age is not to be determined by the ability to understand baptism, but by guilt of sin.

The age at which one becomes guilty of sin cannot be determined by the calendar. Neither is it to be determined by the shedding of tears. Nor is concern for having displeased parents to be confused with awareness of sin. A dog is ashamed when it has displeased his master, but this is far different from the sense of guilt that accompanies sin.

Sin and physical self-consciousness seem to be related. Little children are wholly unconscious of their physical bodies. As they grow older they may be taught to be careful of exposure, but there is an age when each normal person becomes aware of himself, regardless of teaching. This is at least one indication of the presence of sin.

Sin implies the ability to discern right from wrong. The child, like the animal mentioned above, is governed by HUMAN authority. Right is what will please parents, bring approval and reward; wrong is what displeases them, resulting in disapproval and punishment, but there comes a time when a young person begins to question the precepts handed down by parents. He is becoming an adult, learning to decide for himself what is right and wrong. It is then that God becomes the authority with Whom he must deal and when he violates God’s law, he has sinned.

Justification requires faith. A child’s faith is based on what he is told by parents or teachers. He believes in God because he believes in them. But the faith that saves comes by hearing the word of God, Rom. 10:17. , by examining the evidence and reaching conclusions. At the same time one begins to question the precepts of parents, he is developing this ability to reason, to believe on the basis of his own investigation. His faith in God becomes a direct personal relationship between him and God.

Thus, the ability to sin and the ability to believe develop at the same time. The possibility of guilt and the possibility of justification are milestones reached simultaneously. This is just such an arrangement as might be expected of an all-just Creator.

But until one has known by experience the guilt of sin, that godly sorrow which produces repentance is impossible and an understanding of baptism for remission of sins is most unlikely. Neither is needed.

Of some significance may be the fact that in the time of Jesus, a male was considered a "son of the covenant" at the age of 13. In a preparation for the responsibility of participation, he was expected to begin attending feasts a year or two prior to that age. Thus the visit of the Lord to Jerusalem at the age of 12 was considered significant. This is not to say that the age of 12 or 13 may be set as the time of obedience. The new covenant is written in the heart and subjective factors play a more important role. It is well known that individuals develop into maturity at different ages. But 12 or 13 is the age at which the above mentioned changes are most common.

--Sewell Hall

THE LIQUOR BAR

Whoever named it, named it well.

A bar to heaven, a door to hell.

A bar to manliness and wealth.

A door to want and broken health.

A bar to honor, respect, and fame.

A door to sin and grief and shame.

A bar to hope, a bar to prayer.

A door to darkness and despair.

A bar to honored, useful life.

A door to brawling, senseless strife.

A bar to all that’s true and brave.

A door to every drunkard’s grave.

A bar to joy that home imparts.

A door to tears and aching hearts.

Whoever named it, named it well;

A bar to heaven, a door to hell.

--author unknown

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