volume 1, number 4 faith presbytery, kenya famine bible...

“Redeeming the time, because the days are evil” (Ephesians 5:16).

VOLUME 1, NUMBER 4 ◆ FALL 2009

Faith Presbytery,Bible Presbyterian Church

“For the word of God, and for thetestimony of Jesus Christ” (Revelation 1:9)

BY MARK W. EVANS

Faith Presbytery,Bible Presbyterian Church

On March 28, 2008, theSouth Atlantic Presbyteryof the Bible Presbyterian

Church (BPC) voted to disassociatefrom the Synod of the BPC, primarilybecause of an ecclesiastical associa -tion with the Orthodox Presbyte rianChurch (OPC). This event relates tothe challenges facing God’s remnantin a day of apostasy and compromise.

The Bible Presbyterian Churchhas stood solidly against what came

to be known as New Evangelical -ism—a compromising belief thatresorts to dialogue, outward ecumen -ism, and accommodation, ratherthan the Biblical practice of openrebuke, discipline, and public de -nouncement of false teaching. NewEvangelicals give respect to falseteachers, their institutions, and de -nom inations. Unlike the BPC’s Bibli-

Faith Presbytery 2009 Family Camp – See photos on pages 5-7

REDEEMING THE TIME

Kenya FamineRelief OfferingAll funds will goto the purchase,transportationand distributionof food. WEWILL NOTTAKE OUTADMINISTRA -TIVE FEES, assome charitiesdo which have alarge overhead.

See details onpage 12. Continued on page 8

2 Redeeming the Time | Fall 2009

The Associate Reformed Pres -byterian Church (ARP) haslong held an interesting

position in the “Reformed Com -munity.” As one of the oldestdenom inations in the country,descending from the Scottish Cov -enanters, the ARP slipped into deepdeclension, with men in its rankswho denied clear Biblical teaching.However, for many years we haveheard that the ARP was becoming

were quick to declare that the ARPwas finally on the right path. Wecongratulate the ARP for its deci-sion, but believe this denominationhas a very long way to go to be onthe path of Scriptural obedience.

One evidence of this is the tan-gled web of alliances still maintainedby the ARP. The denomination con-tinues “fraternal correspondence”with the Cumberland PresbyterianChurch and the Cumberland Pres -byterian Church in America (mem-bers of the apostate World Allianceof Reformed Churches [WARC]).The WARC and the Reformed Ecu -menical Council are on schedule fora major celebration next summer asthey merge to become the WorldCommunion of Reformed Churches.This organization is filled with awide mixture of denominations. Themembers from the United Statesinclude at least five denominationsin the World Council of Churches,along with the Christian ReformedChurch (which was removed fromthe North American Presbyterianand Reformed Council [NAPARC]several years ago due to its liberaldirection) and the Evan gelical Presby-terian Church (EPC).

The ARP maintains fraternalrelations with the EPC and the twodenominations together operate theEPC/ARP Joint Assessment Center,to deal with home missions. TheEPC has women ministers and eld-ers, allows charismatics, and has hadno aversion to sending observers tothe PCUSA’s assemblies to dialogwith them.

Historically, the Bible Presbyte -rian Church has remained separatefrom all of this and has maintained its

Associate Reformed Presbyterian Church:Which Direction?

more conservative, and returning toa more orthodox position.

Therefore, it was of special notethat the 205th annual meeting of theARP Synod, June 9-11, 2009, votedto sever its longstanding “fraternalcorrespondence” with the apostatePresbyterian Church (USA) (PCUSA),which is a member of the liberalWorld Council of Churches (WCC).This relationship included “fellow-ship at the table of the Lord.” Many

BY BRAD K. GSELL

The Rev. Christian Spencer and Elder Keith McCoy (in choir

robe) unveil a large cast bronze plaque commemorating the

ministry of the late Dr. Carl McIntire. A number of family

members, former associates and church members spoke at

a special service held on Sunday, July 5, 2009, at the

Collingswood, NJ, Bible Presbyterian Church. Dr. McIntire

served as the church’s pastor for 65 years (1933-1998). The

plaque is on permanent display in the narthex of the church.

Fall 2009 | Redeeming the Time 3

Orthodox Presbyterian Church(OPC) maintain fraternal relationswith the ARP and sit with them onNAPARC and the InternationalConference of Reformed Churches(ICRC). In August 2007 I was point-ing out some of these things on thefloor of the Bible PresbyterianSynod. At the break which followed,the Rev. Mark Bube, general secre-tary of the OPC’s Committee onForeign Mis sions, came up to meand stated that I shouldn’t be tooconcerned about some of these rela-tionships, specifically the one withthe PCUSA. Rev. Bube commented,“It’s just like a little exchange ofChristmas cards.” I must respectful-ly disagree. We can give no aid, com-fort or respectability to apostasy. Weshould be ready to encourage andhelp those who desire to followGod’s Word, but we cannot be indif-ferent to or minimize the deadlyconsequences of compromise withthose who are disobedient to God’sWord and have departed from thetruth. •

fellowship with those in the AmericanCouncil of Christian Churches, a bodyof Bible-believing, Fundamentalchurches, with no associations withthe WCC, NCC, WARC or NAE. TheBible Presbyte rian Church has beenwilling to stand “without the camp”in order to maintain a clear testimonyfor Christ and His Word.

In addition to these ARP alli -ances, Erskine College and ErskineSem inary, official agencies of the ARP,engage in things which are very harm-ful to the cause of Christ. For whatev-er reason, this supposedly Reformedschool caters to those in the Armin -ian/liberal United Metho dist Church(UMC). In fact, more United Metho -dist students attend Erskine than doARP students! The Lula RouseSeminary Scholarship Fund is adver-tised on the Seminary website. It isdescribed as “dedicated to support thetheological education of women pur-suing ordination in the UnitedMethodist Church.… The scholarshipshall be awarded to a female seminarystudent pursuing ordination in theUnited Methodist Church.”

Also, United Methodist leadersspeak at the school. A visit to theseminary website will allow you towatch lectures by United Metho distBishop William Willomon. Willomonis an editor-at-large of the liberalChristian Century magazine, whichhas fiercely attacked Bible-believersfor most of the last century. At its2004 commencement, Erskine Semi -nary awarded an honorary Doctorof Divinity degree to United Metho -dist Bishop James Lawrence Mc -Cleskey of Columbia, SC. Lest someshould try to give Erskine a pass,there is no indication given thateither of these men were brought forthe purpose of exposing the studentsto contrary views (such as was stat-ed when the late Senator EdwardKennedy spoke at Liberty Universitya number of years ago).

Concerning the matter of Bibli -cal creation, such a stir was raisedthat the Christian Observer reported

in a “Presbyterian Week” item ofJune 17, 2009, that Dr. RandyRuble, President of Erskine Collegeand Seminary “said that he hadinstructed the biology department togo on record stating they affirmedbiblical creation.” The ChristianObserver continues: “The biologydepartment did not comply directlywith the request, but instead issued aseparate statement, which said thatChristianity and science were com-plementary and not enemies, andthat Christianity was relegated tomatters of ethics and values, and dis-tinct from scientific inquiry. Thestatement further relayed that thebiology department believed in‘organic evolution.’ Dr. Ruble char-acterized the statement to be a‘Christian position.’” It will be inter-esting to watch as this unfolds. Thered lights should start flashing whensomeone has trouble answeringdirectly whether or not they believein a literal Biblical creation.

In the midst of all this confusionand compromise, such groups as the

Continued on page 4

A Call for Faithful,Bible-Believing Churches

Joel Osteen is the pastor of thelargest church in America—theLakewood Church in Houston,TX. With over 40,000 members

and a burgeoning television ministry,one might wonder what draws somany at a time when many churchesare struggling for their very existence.

Indeed the statistics are notgood. The mainline Protestantdenominations are losing tens ofthousands of members every year.Catholicism is not faring well either,except for the influx of those comingfrom other countries. Most faithful,Fundamental, Bible-believing church-

es, are seeing harder times as well.More Americans are checking thebox beside “None,” when asked tolist their religious affiliation. LanceDickie, of the Seattle Times, reportsthat “the idea of a personal God islosing ground to a vague, deistforce” (Charlotte Ob server, 3/24/09).“Across the South, as in the rest ofthe country, the dominance ofChristian faith is slowly yielding tosecularism, nonbelief or simple dis-interest in traditional religion,”reported Adelle Banks of Religion

BY BRAD K. GSELL

Mr. Brad Gsell is an elderand minister of music ofthe Bible PresbyterianChurch of Charlotte, NC,and Vice Presi dent of TheIndependent Board forPresbyterian ForeignMissions.


News Service (Charlotte Observer,3/14/09).

The August 24 & 31, 2009,issue of Newsweek, carried a full-page article by Lisa Miller entitled“We Are All Hindus Now.” Millerstates: “…recent poll data show thatconceptually, at least, we are slowlybecoming more like Hindus and lesslike traditional Christians in theways we think about God, ourselves, and each other, and eternity.

“The Rig Veda, the most ancientHindu scripture, says this: ‘Truth isOne, but the sages speak of it bymany names.’ A Hindu believes thereare many paths to God. Jesus is oneway, the Qur’an is another, yogapractice is a third. None is betterthan any other; all are equal. Themost traditional, conservative Chris -tians have not been taught to thinklike this. They learn in Sunday schoolthat their religion is true, and othersare false. Jesus said, ‘I am the way,the truth, and the life. No one comesto the father except through me.’

“Americans are no longer buy-ing it. According to a 2008 PewForum survey, 65 percent of usbelieve that ‘many religions can leadto eternal life’—including 37 percentof white evangelicals, the groupmost likely to believe that salvationis theirs alone. Also, the number ofpeople who seek spiritual truth out-side church is growing. Thirty per-cent of Americans call themselves‘spiritual, not religious,’ accordingto a 2009 Newsweek poll, up from24 percent in 2005. Stephen Prothero,religion professor at Bos ton Universi-ty, has long framed the Americanpropensity for ‘the divine-deli-cafe-teria religion’ as ‘very much in thespirit of Hinduism. You’re not pick-ing and choosing from different reli-gions, because they’re all the same,’

he says. ‘It isn’t about orthodoxy. It’sabout whatever works. If going toyoga works, great—and if going toCatholic mass works, great. And ifgoing to Catholic mass plus the yogaplus the Buddhist retreat works, that’sgreat too.”

There are real signs of troubleeven in evangelical churches. RiceUniversity sociologist of religionMichael Lindsay says that Ameri -cans’ religious practices show “asort of religion a la carte and howpervasive it is” (Charlotte Observer,2/28/09). Pressure is great forchurches to tailor their message towhat people want, rather than whatGod’s Word emphasizes.

Kurt Selles, director of the GlobalCenter at Samford University’s Bee -son Divinity School, stated his sur -prise when he asked the pastors who

attended the July 2009 Beeson Pas -tors School if they had ever preacheda sermon on hell. “No body had,”reported Greg Garrison of ReligionNews Service (Charlotte Observer,8/8/09). Selles stated further: “There’sa big change that’s taken place as faras evangelicals not wanting to be asexclusive.” The article quotes theRev. Fred Johns offering a reasonwhy few preach on hell: “It’s out offear we’ll not appear relevant.… It’spressure from the culture to notspeak anything negative. I thinkwe’ve begun to deny hell. There’s anassumption that everybody’s goingto make it to heaven somehow.”Returning to Selles, the ar ticle para-phrases him as saying that “The softsell on hell reflects an in creasingmarket-conscious approach.”

It is not just hell that is soft-ped-aled. Few preach concerning sin any-more as well. The emphasis in mod-

ern America has turned to thedesires and felt needs of sinful man,rather than the glory of God andfaithfulness to His Word.

Getting back to Joel Osteen, anexamination of his “ministry” mayoffer up a few clues. The CharlotteObserver, 9/12/09, carried front pagecoverage of what it describes as his“‘Night of Hope’ Show.” More than10,000 people filled the arena to hear“promises that God can’t wait tobring blessings like promotions,restored health and rejuvenated mar-riages to those who are struggling.”The article further states that “Osteenrarely mentions sin,” and states thathe has critics who say he is a preach-er of “cotton candy Christianity,”and the “Prosperity Gospel.” LikeJim and Tammy Bakker, JimmySwaggart and others before him, themillions of dollars pour in and thecrowds flock to hear this message.

The message of the Bible is thatGod sent His Son to die on the crossfor the sins of His elect. We who areChristians are to glorify God, live alife of service and sacrifice to theLord, and walk in obedience to Godand His Word. The Lord does notpromise us an easy life of prosperity.He does promise that He is sover-eign over all things and that He willcare for us. Suffering may come.Poverty may come. Persecution maycome. But the true child of God issecure in knowing that “in the timeof trouble he shall hide me in hispavilion: in the secret of his taberna-cle shall he hide me; he shall set meup upon a rock” (Psalm 27:5). MayBible-believing churches and minis-ters do what is right. May theypreach the Word of God “with bold-ness,” and be faithful at all costs. •

A CALL FOR FAITHFUL,BIBLE-BELIEVINGCHURCHESContinued from page 3

“Pressure is great forchurches to tailor their

message to what peoplewant, rather than what

God’s Word emphasizes.”

Faith Presbytery, Bible Presbyterian Church2009 Family Camp

Fall 2009 | Redeeming the Time 5Fall 2009 | Redeeming the Time 5

PHOTOS BY JAN COLEMAN AND BRAD GSELL

6 Redeeming the Time | Fall 20096 Redeeming the Time | Fall 2009

Camp Theme Verse: “Whether therefore ye eat or drink, or what

Fall 2009 | Redeeming the Time 7Fall 2009 | Redeeming the Time 7

tsoever ye do, do all to the glory of God” (1 Corinthians 10:31).


cal practice of avoiding alliances withsuch churches, the OPC maintainsecclesiastical ties with at least twochurches in the National Associationof Evangelicals, an organization thathas led the New Evangelical move-ment. Also, the OPC maintains anecclesiastical relationship with theAssociate Reformed PresbyterianChurch, whose seminary, ErskineTheological Seminary, has a workingrelationship with the apostate UnitedMethodist Church (UMC), for thepurpose of training ministers, includ-ing females, for that liberal denomi-nation. The UMC supplies teachersfor the program. Such an arrange-ment is disobedience to God’s Word(2 John 9-11; 2 Corinthians 6:14-18).

In 1996, in keeping with its his-toric testimony, the Bible PresbyterianSynod voted by a sizeable majorityto send an official communication tothe OPC General Assembly, statingin part: “...there are major obstaclesto our entering into this formal rela-tionship [fraternal relations with theOPC], which are the OPC’s fraternalrelations with the PresbyterianChurch in America and the Re -formed Presbyterian Church of NorthAmerica, which are members of theNational Association of Evangelicals(NAE), and its [the OPC’s] under-standing of ecumenicity which allowsit to enter into these relations.”

This document was officiallycited again by the Synod in 1998when there was a move to establish“corresponding relations” with theOPC. Plainly and simply, thesemajor obstacles have never beenremoved. The OPC does not havethe same belief as the historic BPC inregard to separation from NewEvangelical churches. The positionof the founders and the continuingposition of the Faith Presbytery

remains unchanged. In 2004, theBPC Synod set a new course for theBPC and attempted to force theentire denomination—presbyteries,churches, and individuals—into con-formity. The courts of the presbyter-ies and sessions did not vote on thissignificant change which affects thetestimony of all in the BPC. Indi -vidual consciences were violated.The South Atlantic Presbytery perse-vered for about three years, urgingthe brethren to terminate the OPCconnection. The Southwest Presby -tery and a number of individualsfrom other presbyteries also resistedthe change. All efforts failed. Itshould be noted that the responsibil-ity of restoring peace in the denomi-nation rested upon the Synod’smajority. The minority, because ofconscience regarding an historicpractice of the BPC, could not betray

their convictions. The Synod nolonger “constitute[d] the bond ofunion, peace, correspondence, andmutual confidence among all ourchurches,” as the BP Form ofGovernment X:3 says it is to do.

At the September 2007 meetingof the South Atlantic Presbytery, aveteran missionary stepped forwardto present a motion that the presby-tery disassociate from the Synod.That decision was postponed for sixmonths to allow further study andprayer. The South Atlantic Presbytery,meeting at the Bible PresbyterianChurch of Falls Church, VA, March28, 2008, decided by a vote of 13 tofive to adopt a motion, which

included the following words:“[Moved] that the South AtlanticPresbytery disassociate from theBible Presbyterian Synod as long asthe majority of the Synod continueson the new path we believe it hastaken in departing from the practiceof ecclesiastical separation as under-stood by our Synod and Presbyteryin the past. We believe a manifesta-tion of this new direction is theSynod’s maintenance since 2004 of arelationship with the OrthodoxPresbyterian Church (OPC). We can-not condone this relationship untilsuch time as the OPC’s doctrinalproblems and compromising prac-tices are resolved. We seek to disas-sociate amicably, like Abraham andLot. It is our prayer that this will bea temporary situation.…”

Because the BPC Synod respond-ed by appointing officers for areplacement South Atlantic Presby -tery, and because of the need forclarity, the disassociated presbyteryrenamed itself Faith Presbytery,Bible Presbyterian Church. Werejoice that the Lord has led a groupof believers to continue a separatedPresbyterian witness for the cause ofour glorious Redeemer. We seekyour prayers. Our spiritual forefa-thers formed the BPC in 1937 byseparating from the PresbyterianChurch of America (later named theOPC). These men of God wantedpeace concerning their premillennialview of eschatology. They also werecommitted to supporting TheIndependent Board for PresbyterianForeign Missions and its testimony“against modernism and unbelief ofall kinds” (BPC “Articles ofAssociation”). They declared “thatthe great battle in the world today isthe faith of our fathers versus mod-ernism, compromise, indifferentism,and worldliness” (BPC “Articles ofAssociation”). They also could notabide the OPC’s refusal to take astand against the use of alcoholicbeverages and other worldly prac-tices. Their belief that the OPC was

FAITH PRESBYTERY,BIBLE PRESBYTERIANCHURCHContinued from page 1

“…the great battle inthe world today is the

faith of our fathersversus modernism,

compromise,indifferentism, and

worldliness”

(Bible Presbyterian“Articles of Association,” 1937)


on a different path brought them toa decision to separate peacefully inorder to maintain a testimony to theBiblical doctrines and practices ofAmerican Presbyterianism. We con-tinue to believe that our forefatherswere justified in their position.

Today there are additional prob-lems that cause justifiable concern.One OPC leader, James W. Gidley, inan article appearing in the OPC’speriodical, New Horizons (June2004, p. 8), said: “The OrthodoxPresbyterian Church is in danger ofsplintering apart. As we come to theSeventy-first Assembly, perhapsnever before in the life of the Churchhave so many controversies beentroubling us. Some of them are com-ing before this Assembly. We debatethe days of creation, the law of God,and the doctrine of justification. Wedebate the merits and demerits of thepublic school, the Christian dayschool, and home schooling. Weidentify ourselves as theonomic,redemptive-historical, or ‘truly re -formed.’ Because of such things,some of our members will not attendthe worship services of certain othercongregations of the OPC. Becauseof such things, a minister in goodstanding in one presbytery is pre-vented from receiving a call inanother presbytery.…”

In the past, such serious issuesalone would have precluded the BPCfrom entering into a formal ecclesi-astical relationship with the OPC.For years, the OPC, through indi -vidual members and WestminsterTheological Seminary, Philadelphia(WTS)*, has blazed new trails intheology and hermeneutics. “Theo -nomy” arose within its borders, withan emphasis upon postmillennial-ism. Elements of this new approachblended with the teaching of N.T.Wright of the Church of England,and others, to spawn a deviant the-ology called the Federal Vision. As aresult, numerous Reformed doc-trines were corrupted, including thedoctrines of baptism, election, rep ro -bation, justification, Christ’s activeobedience, imputation, sanctifica-tion, assurance of salvation, thecovenant of works, the covenant ofgrace, and the final judgment. OPCteacher Norman Shepherd, an ac -knowl edged leader of the move-ment, taught theology to ministerialstudents at WTS for a period ofsome 18 years. Between 1975 and1982, he was under investigation forteaching a false doctrine of justifica-tion. The Board and faculty of WTSfailed to repudiate his teaching asheretical. His presbytery failed toconvict him of heresy. Following anoutcry from those outside of theOPC, he was dismissed from WTS.He transferred to the ChristianReformed Church, without censure,and continued his teaching and writ-ing. His book, Call of Grace (©2000),continues to enunciate his views.

The impact of his teachingremains within the OPC today, asdemonstrated by one of Shepherd’sdefenders, Elder John O. Kinnaird, aformer moderator of the OPCGeneral Assembly, who remainsactive in committee work within theOPC. His session conducted a trialand convicted him of “teaching adoctrine of justification by faith plusworks, contrary to the Word of Godand the Westminster Standards.”His presbytery rejected his appeal.However, the General Assembly sus-tained his appeal and thus reversedthe decision of two lower courts.Questions continue to abound con-cerning his orthodoxy. BrianSchwertly, author of Auburn AvenueTheology, said, “he [Kinnaird] hasnever repented of teaching theShepherdite/FV (Federal Vision)doctrine of justification by faith andfaithful obedience (or works).”Professor David Engelsma, editor ofThe Standard Bearer (publication ofthe Protestant Reformed Churches)said, “since Mr. Kinnaird refused toconfess the error of his hereticalstatements, and his own sin in teach-ing them to the congregation, hisprofession of soundness means noth-ing.” Dr. R. Scott Clark, Professor ofChurch History and HistoricalTheology, Westminster Seminary,California, said, “What was defend-ed on the floor of the PhiladelphiaPresbytery [regarding Kinnaird],however, was quite outside thebounds of Reformed orthodoxy,namely a two-stage doctrine of justi-fication.” That Mr. Kinnaird anddefenders of his theology remainwithin the OPC is sufficient reasonfor the BPC Synod to avoid churchties.

Out of the OPC has come a newhermeneutic (method of Bible inter-pretation) that militates against sys-tematic theology and aids suchstrange theories as the FrameworkView of creation, which claims that

Editor: Brad K. GsellAssociate Editor: Mark W. Evans

Redeeming the Time is a quar-terly publication with the purposeof encouraging God’s people andapplying God’s Word to the issuesof our day.

Individual copies are distributedfree of charge, but the generousdonations of God’s people arenecessary for this ministry tocontinue. Checks may be madepay able to “Redeeming the Time,”and mailed to: P.O. Box 26281,Charlotte, NC 28221-6281. Alldonations are tax deductible.

“It is my prayer thatGod will bring men

together who will stand,without compromise,

and ‘earnestly contendfor the faith which was

once delivered untothe saints’ (Jude 3).”

Continued on page 12

Galatians 5:22,23

by Brad K. Gsell

In Galatians 5, the Apostle Pauldescribes for us the fruit which is tobe found in the life of everyChristian. This is the fourth in a seriesof articles which will discuss thesecharacteristics of the Christian life.

he third fruit of the Spirit men-tioned by Paul is “peace.” Thisfruit is one which nearly every

man who has ever lived has soughtin his life, but so many have failed toachieve it. Charles Haddon Spurgeonpreached: “We all desire to lead apeaceful and joyous life; the brighteye and the elastic foot are thingswhich each of us desire; to carryabout a contented mind is that towhich most people are continuallyaspiring. Let us remember that theonly way to keep our life peacefuland happy—is to keep the heart atrest—for come poverty, come wealth,come honor, come shame, comeplenty, or come scarcity—if the heartis quiet, there will be peace and hap-piness manifested in the life!”

Peace is not something whichcan be willed into existence in one’slife, and it cannot truly be displayeduntil one has it in his possession.Peace is not obtained by an isolatedpursuit of it, but rather is given to usby God when we become His chil-dren, and hunger and thirst afterrighteousness. Romans 5:1 says,“Therefore being justified by faith,we have peace with God throughour Lord Jesus Christ.” It comeswhen we are adopted into God’sfamily!

In the Old Testament, in pro-claiming the promise of the comingMessiah, Isaiah writes: “For unto usa child is born … and his name shallbe called … THE PRINCE OFPEACE.” In Luke 2:14, in announc-ing the birth of the Messiah, theangels said: “Glory to God in thehighest, and on earth peace, goodwill toward men.” Many love to usethis at the Christmas season as just akindly sentiment. However, the peacewhich these angels were proclaimingwas a peace which can only takeplace when we who were “dead intrespasses and sin” are made alive bythe saving grace of God. Indeed, the

only true peace comes through JesusChrist—the great Prince of Peace!

Before Christ left this earth, Hepromised: “Peace I leave with you,my peace I give unto you: not as theworld giveth, give I unto you. Let notyour heart be troubled, neither let itbe afraid” (John 14:27). Any peaceapart from Christ is counterfeit, andis doomed to pass quickly away.

The Christian who has thispeace of God will display it in his lifewithout having to say a word. It willbe seen in his countenance, in hisvery being, and will be a witness toall around. In addition, he will be

peaceful with those around him.Paul tells us in Romans 12:18: “If itbe possible, as much as lieth in you,live peaceably with all men.” Thenatural inclination of the possessorof true peace is not to be self-cen-tered and self-promoting. Rather, hewill be inclined to “Look not everyman on his own things, but everyman also on the things of others”(Philippians 2:4) and to be “kindone to another, tenderhearted, for-giving one another, even as God forChrist’s sake hath forgiven you”(Ephesians 4:32). And, we are toldrepeatedly throughout Scripture to“be at peace among yourselves” (e.g.1 Thessalonians 5:13, 2 Corinthians13:11, Mark 9:50, 2 Timothy 2:22,1 Peter 3:11, Hebrews 12:14).

Even the requirements for eldersand deacons given in 1 Timothy 3state that men called to these officesare not to be “brawlers” or “strik-ers.” But, even though these are givenas requirements for church officers,these things should apply to allbelievers. Have you ever knownsomeone who just seemed to like agood fight? They are in their elementwhen they are able to put someonedown, or assert their authority orsuperiority. This is carnality, andPaul says we should not be this way.

However, some have wronglyinterpreted this fruit of peace to meanthe absence of all conflict, at all costs.They seem to ignore the fact that truepeace is ALWAYS coupled with holi-ness in the Scriptures. Hebrews 12:14says: “Follow peace with all men, and


holiness.…” 1 Peter 3:11: “Let himeschew evil, and do good; let him seekpeace, and ensue it.” Proverbs 3:1,2commands: “My son, forget not mylaw; but let thine heart keep my com-mandments: For [if you do thesethings] length of days, and long life,and peace, shall they add to thee.”

God declares concerning the dis-obedience of Israel in Isaiah 48:18:“O that thou hadst hearkened to mycommandments! then had thy peacebeen as a river, and thy righteousnessas the waves of the sea.” In line withthis, J. Gresham Machen stated: “Wecan never be at peace with Godunless God first be at peace with us.”

Spurgeon wrote concerning thistruth: “Until you have humbledyourself before God and sought andfound mercy, God is at war with youand you are at war with Him. Therecan be no peace where there is nopurity. God has no peace with sin,and never can have.”

All through the Scriptures, thosewho possessed this great peace ofGod were often the strongest fight-ers and defenders of the faith. Whocan forget the words of wicked KingAhab to God’s servant Elijah: “Artthou he that troubleth Israel?”(1 Kings 18:17). Yet, Elijah had thepeace of God, and it served as thefoundation which sustained him inserving the Lord. The Prophet Isaiahmade few friends when he started hisbook by calling the people’s worshipand offerings an “abomination”against God and wrote that theywere to “put away the evil of yourdoings from before mine [God’s]eyes.” Yet, he could write in Isaiah26:3: “Thou wilt keep him in perfect

peace, whose mind is stayed on thee:because he trusteth in thee.” Placingboth of these things together, Isaiahfurther states in chapter 32:17: “Andthe work of righteousness shall bepeace; and the effect of righteousnessquietness and assurance for ever.”

This point is made well when theApostle Paul tells us in Romans16:20 that Satan would be“bruise[d].” We might suspect thatGod would be described in this pas-sage as “the righteous judge,” or“the Lord of hosts,” but there is sig-nificance that Paul rather says thatthis will be accomplished by “theGod of peace.” Another example isour Lord Jesus Christ Himself, whothrew the moneychangers out of thetemple and boldly told the Phariseesthat “Ye are of your father thedevil…” (John 8:44). Nonetheless,this same Christ bore the name“Prince of Peace!” The Scripturesalways present true peace as being atenmity with unrighteousness.

How many churches and de -nom ina tions have departed from thefaith due in part to the fact thatthose who did believe in the truth ofGod’s Word often have refused tostand under pressure, and entertaina mistaken idea concerning “peace”?Ministers and elders take a vow touphold the “peace of the church,”and that is certainly a very seriousBiblical command. However, that isnever to be used to compromise the“purity of the church.” If you areinvolved in a struggle for truth in thechurch, you soon see many whoquickly hide in the shadows and saythat those on the side of right shouldjust stand down in the name of“peace.”

This is not the peace of theScriptures. Look at the Apostle Paul,who raised such opposition when hepreached. He did not shrink from theface of adversity. I like how our KingJames Bible describes the effect of hispreaching. It says in Acts 19:23 thatthere arose “no small stir.” And then,in verse 28 we are told that his

preaching caused the crowds to be“full of wrath” and the people cried“Great is Diana of the Ephesians” inopposition to his message. None -theless, Paul was a spiritual giantwho had the great peace of God. J.Gresham Machen, in the last sermonhe delivered at Princeton Seminary,just before leaving it in obedience toGod, asked: “What was the secret of[the Apostle Paul’s] power in themighty conflict; how did he learn tofight? The answer is paradoxical; butit is very simple. Paul was a greatfighter because he was at peace. Hewho said, ‘Fight the good fight offaith,’ spoke also of ‘the peace ofGod which passeth all understand-ing’; and in that peace the sinews ofhis war were found. He foughtagainst the enemies that were with-out because he was at peace within;there was an inner sanctuary in hislife that no enemy could disturb.There, my friends, is the great centraltruth. You cannot fight successfullywith beasts, as Paul did at Ephesus;you cannot fight successfully againstevil men, or against the devil and hisspiritual powers of wickedness inhigh places, unless when you fightagainst those enemies there is Onewith whom you are at peace.”

We are living in days of wicked-ness. We are seeing increasing perse-cution of God’s people. If you con-tinue to stand for the Lord, there aregoing to be people who will not likeit, and conflict will arise. Let thepeace of God be a witness to othersas your life is an epistle knownamong men, as Paul states it so well.

However, when you are talkingabout the teachings of Scripture, andthe truths of God, don’t ever com-promise in the name of “peace.” Begracious and be kind. But, be bold insaying, “We ought to obey Godrather than man.” And it is that“peace of God which passeth allunderstanding” which will give youthe courage, the strength, the foun-dation, the ability to “stand in theevil day.” •


The Good News...“… I have loved theewith an everlasting love:therefore with loving-kindness have I drawnthee.” (Jeremiah 31:3).


the creation account is some kind ofmetaphor. Other novel views havebeen hatched that cause alarm amongGod’s faithful servants. Such innova-tions have left a trail of grief and dis-ruption. Although many members ofthe OPC do not hold these views,those who do have been permitted toremain within its borders. Otherissues could be mentioned, but theabove concerns may give our readersan idea of why the South Atlantic

Presbytery (now Faith Presbytery)could not in good conscience followthe leadership of the Synod into aformal relationship with the OPC.

Years ago, when I was in theReformed Presbyterian Church,Evangelical Synod (RPCES), I readsome words from Dr. Carl McIntire,appearing in the Christian Beacon:“You are on the wrong road,brethren.” These words had a deepimpact upon my decision to leavethe RPCES (which is now part of thePCA). When I became part of theBPC, I felt that I had found a refuge.There may be others, like me, whoare tired of the politics and constantpressure to go away from the

Reformation. It is my prayer thatGod will bring men together whowill stand, without compromise, and“earnestly contend for the faithwhich was once delivered unto thesaints” (Jude 3). •

* Westminster Theological Seminary is anindependent institution, but has beenclosely associated with the OrthodoxPresbyterian Church since its inception.

The Rev. Mark Evansis pastor of HopePresbyterian Church inGreenville, SC, and isvice moderator of theBible PresbyterianChurch, Faith Presbytery.

FAITH PRESBYTERY,BIBLE PRESBYTERIANCHURCHContinued from page 9

REDEEMING THE TIME

Kenya FamineRelief Offering

foods. These missionaries work indifferent areas of Kenya andalready have contacts in place forthis to be accomplished.

Most of these funds will be usedto aid Bible-believing Chris tians andpastors. Other funds have alreadybeen donated which will be given toprovide a special meal with meatand vegetables to the students atthe Bible College of East Africacampuses in Kenya and Tanzania.

Please fill out the slip insertedwith this issue of Redeeming theTime and mail it to us with your giftno later than December 1, 2009.Make checks out to “Redeemingthe Time” and be sure to desig-nate “Kenya Famine Relief” onyour check.

We will report in the next issuehow much was raised to help theseones who are suffering from famineand hunger. •

Inside a typical Rendille hut in Northern Kenya.

A recent news story carried theheadline: “World Food Pro gramme(WFP) Seeks Urgent Assistance asKenya Sinks Deeper Into Crisis.”Our missionaries in Kenya havebeen sending us the same report.The WFP reports that nearly fourmillion Kenyans are going hungry,and some figures are far higher.

Unlike many well-known relieforganizations, which have to take alarge percentage off the top for“administrative costs,” it is our planto give these funds directly to sev-eral of our missionaries: Dr. andMrs. Howard Carlson, Rev. andMrs. Gary Johnson and Miss JudithCollins. They will oversee the pur-chase, transportation and distribu-tion of nutritious non-perishable

As the time of year approacheswhen we think on the birth of

Christ, and many are planning whatgifts to give to their friends and family,Redeeming the Time would like toencourage you to join us in giving tothose in such desperate need.

volume 1, number 4 faith presbytery, kenya famine bible...

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