Truth Magazine

By Luther W. Martin

Why do men write “creeds”? Why not be content with Holy Scripture? Why substitute man written-creeds, in place of God-inspired Scripture? The word “creed” is not found in the Bible. But let me correct that by pointing out that “creed” comes from a Latin word credo, meaning “I believe,” So, one can find the word credo in the Latin Vulgate.

Synonyms for “creed” are such expressions as “rule of faith” or “symbol.” Now the word “rule” is a biblical word, in English. “And as many as walk according to this rule, peace and mercy be upon them, and upon the Israel of God” (Gal. 6:16). Also, “Nevertheless, to the degree that we have already attained, let us walk by the same rule, let us be of the same mind. Brethren, join in following my example, and note those who so walk, as you have us for a pattern” (Phil. 3:16-17, underscoring mine, LWM).

If one’s faith or belief is strong enough, then that one may be prompted to speak forth his “creed.” “For out of the abundance of the heart the mouth speaks” (Matt. 12:34; Luke 6:45).

Actually, each true Christian-to-be, expresses his “creed” . . . his, “I believe,” when, in the course of obeying the Gospel of Christ, he confesses his faith in Christ as the Son of the living God! But this all comes from Holy Scripture, not the writings of mere men! “Therefore whoever confesses Me before men, him I will also confess before My Father who is in heaven. But whoever denies Me before men, him I will also deny before My Father who is in heaven” (Matt. 10:32-33). Or, in Romans 10:9-10 – “That if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. For with the heart one believes to righteousness, and with the mouth confession is made to salvation.”

The man from Ethiopia asked: “See, here is water. What hinders me from being baptized?” Then Philip said, “If you believe with all your heart, you may.” And he answered and said, “I believe that Jesus Christ is the Son of God” (Acts 8:36-37).

The Apostle Peter expressed a God-given creed, when he responded to Christ’s question, by affirming, “You are the Christ, the Son of the living God” (Matt. 16:18). The church of Christ was founded upon belief in Christ’s divinity. Here again, it was and is, a God-given “creed.” So, you see, this writer is not opposed to a “creed,” as such; just so long as it is God-breathed by way of Holy Scripture, and not a “creed” based upon the commandments and doctrines of men (Matt. 15:9).

The sad fact about creeds of men is that they are divisive. You subscribe to your creed and I’ll subscribe to mine, and never the twain shall meet! A Baptist creed produces Baptists; a Methodist creed produces Methodists; while the New Testament produces Christians!

“For it has been declared to me concerning you, my brethren, by those of Chloe’s household, that there are contentions among you. Now I say this, that each of you says, ‘I am of Paul,’ or ‘I am of Apollos,’ or ‘I am of Cephas,’ or ‘I am of Christ.’ Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul? I thank God that I baptized none of you except Crispus and Gaius, lest anyone should say that I had baptized in my own name” (1 Cor. 1:11-14). Paul condemned divisions among the brethren at Corinth. Among the seven things God hates, is that of “one who sows discord among brethren” (Prov. 6:16). I affirm that writers of men’s creeds, sow discord among those who would otherwise be brethren!

How Scriptures Were Respected Before Roman Catholicism

Clement of Rome (Died ca. 99 A.D.): “You have studied the Holy Scriptures, which are true and inspired by the Holy Spirit. You know that nothing contrary to justice or truth has been written in them” (Letter to the Corinthians, Chp. 45).

Justin Martyr (Died 167 A.D.): “But I shall not venture to suppose or to say such a thing (that the Scriptures err); and if a Scripture which appears to be of such a kind be brought forward, and if there be a pretext (for saying) that it is contrary (to some other) since I am entirely convinced that no Scripture contradicts another, I shall admit rather that I do not understand what is recorded, and shall strive to persuade those who imagine that the Scriptures are contradictory, to be rather of the same opinion as myself” (Dialogue With Trypho, Ch. 65).

Irenaeus (Died 202 A.D.): “. . being most properly assured that the Scriptures are indeed perfect, since they were spoken by the Word of God and His Spirit” (Against Heresies, Bk. 2, Ch. 28).

Clement of Alexandria (Died ca. 215 A.D.): “I could adduce ten thousand Scriptures of which not ‘one title shall pass away’ without being fulfilled; for the mouth of the Lord the Holy Spirit has spoken these things” (Exhortation To The Heathen, (Ch. 8:82).

The Council of Nicea (325 A.D.) was convened by Emperor Constantine. The “creed” which was drafted by this Council, did not mention the Scriptures. The twenty canons or rules drafted by this Council, make reference to two excerpts from Scripture without identifying them. This Council was attended by 315 Greeks and 3 Latins. Its proceedings were in the Greek language. Both the Greek Orthodox Church and the Roman Catholic Church claim this Council as “theirs.” Rome’s claim is really “too little, too late.”

The First Council of Constantinople (381 A.D.) was convened by Emperor Theodosius. The “creed” drafted by this Council, contained in part: “He was crucified for us under Pontius Pilate, and suffered and was buried, and rose on the third day, according to the Scriptures” (underscoring mine, LWM; The Sources of Catholic Dogma, Translated by Roy J. Deferrari, from the Thirtieth Edition of Henry Denzinger’s Enchiridion Symbolorum, p. 35). The four canons drafted by this Council made no reference to Scripture. There were 151 delegates in attendance; 150 were Greek, I was a Latin. This Council was also conducted in the Greek language.

Augustine, in a letter to Jerome (394-395 A.D.): “I think it is extremely dangerous to admit that anything in the Sacred Books should be a lie. . . . If we once admit in that supreme authority even one polite lie, there will be nothing left of those books, because, whenever anyone finds something difficult to practice or hard to believe, he will follow this most dangerous precedent and explain it as the idea or practice of a lying author” (Letters, No. 28).

Ambrose (Died 397 A.D.): “And for this reason the divine Scripture all is called theopneustos because God inspired what the Spirit has spoken” (On the Holy Spirit, Bk. 3, Ch. 16).

Augustine, in a letter to Jerome (405 A.D.): “For, I admit to your charity that it is from those books alone of the Scriptures, which are now called canonical, that I have learned to pay them such honor and respect as to believe most firmly that not one of their authors has erred in writing anything at all. If I do find anything in those books which seems contrary to truth, I decide that either the text is corrupt, or the translator did not follow what was really said, or that I failed to understand it” (Letters, No. 82).

Jerome (Died 420 A.D.): “. . A am not, I repeat, so ignorant as to suppose that any one of the Lord’s words is either in need of correction or is not divinely inspired; but the Latin manuscripts of the Scriptures are proved to be faulty by the variations which all these exhibit, and my object has been to restore them to the form of the Greek original, from which my detractors do not deny that they have been translated” (Letters, No. 27).

Augustine, in his Reply To Faustus the Manichaean (Died 430 A.D.): “If we are perplexed by an apparent contradicton in Scripture, it is not allowable to say, ‘The author of this book is mistaken; but either the manuscript is faulty, or the translation is wrong, or you have not understood. . . . But in consequence of the distinctive peculiarity of the sacred writings, we are bound to receive as true whatever the canon shows to have been said by even one prophet, or apostle, or evangelist. Otherwise, not a single page will be left for the guidance of human fallibility, if contempt for the wholesome authority of the canonical books either puts an en to that authority altogether, or involves it in helpless confusion” (Book 11, Ch. 5).

Theodoret (Died 460 A.D.): “They said, however, that all of the Psalms were not by David, but some were by others. But I say nothing about those; what do I care? . . . since all of them were written by the divine inspiration of the Spirit” (On the Psalms, Preface).

Council of Orange (529 A.D.) whose 25 canons or rules contain 44 specific references to Holy Scripture, and I only, reference to the Apocrypha. In the last portion of their proceedings, we copy as follows: “And thus according to the statements of the Holy Scriptures written above, or the explanation of the ancient Fathers, God being propitious, we ought to proclaim and to believe. .

“Innumerable are the testimonies of the Sacred Scriptures which can be brought forward to prove grace, but they are passed over out of the desire for brevity” (Enchiridion Symbolorum, by Denzinger, page 80). (See also The Church Teaches, Documents of the Church In English Translation, By Jesuit Fathers of St. Mary’s College, St. Marys, Kansas pp. 225-228.)

Guardian of Truth XXXII: 18, pp. 564-565
September 15, 1988

By Larry Ray Hafley

Prayer is a precious privilege. Like all of God’s blessings and benefits, it is given and guided by his infinite wisdom. It has his sanction and approval, and is, in common with all Divine duties, commandments and responsibilities, governed by certain rules, restrictions and stipulations. More detailed and elaborate comments on prayer are in order, but they do not belong in the parameters of this assigned topic nor do they fit in the confines of limited space.

Items To Remember

When God says, “No,” the Christian must remember:

(1) That God will do right. “He is . . . a God of truth and without iniquity, just and right is he” (Deut. 32:4). One may not see, he may not, as Job did not, understand, but God will do right. “Shall not the Judge of all the earth do right?” (Gen. 18:24)

(2) That God’s ways are not ours. “For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts” (Isa. 55:8,9). God sees the beginning from the end. Nothing is hidden from him. “Such knowledge is too wonderful for me; it is high, I cannot attain unto it” (Psa. 139:6). As a little child cries in protest when his mother pulls him from the road (It is such a great place to ride a tricycle!), so we may cry when God says, “no,” but he, like the child’s parent, knows danger the child may not be fully able to comprehend or appreciate.

(3) That prayer has a chief purpose. Prayer should not be an attempt to manipulate the will of God. “Not my will, but Thine be done,” the suffering Savior cried. But when God says, “no,” we often forget that fact and complain in effect, “not Thy will but mine be done. ” Perhaps the supreme purpose of prayer is to seek God’s will for our lives, our wants, our needs, our desires. It will help to remember that when God says “no.”

(4) That a “no” may be a “yes” in embryo. A present “no” may be a “yes” in development. Paul was told that he was going to Rome (Acts 19:21; 23:11). But the bars of incarceration, the shackles of servitude and the jaws of death seemed to say otherwise. Two years of confinement were not convincing evidence of a trip to Rome, nor was a hopeless sea voyage (Acts 24:27; 27:20). However, as we all know, Paul went to Rome (Acts 28:16)!

(5) That God’s laws prevail. The laws of nature are laws of God. God does not will that one fall off a cliff, but if certain physical laws are broken, he will. God has biological laws. Disease may be contracted and suffering and death may follow. One may pray, “Give us this day our daily bread, ” but if he does not use God’s laws to procure it, or if he contradicts God’s means of acquiring it, he will not receive it. As painful as it is to accept, we frequently are victims of earthly laws in the various and diverse orders of physical life. Of course, the reverse is also true. We often are blessed by material laws of God (Matt. 5:45; Acts 14:17; 1 Tim. 5:23).

Why And When Does God Say, “No”?

God says, “no,” when:

(1) Sin is in the heart. “If I regard iniquity in my heart, the Lord will not hear me” (Psa. 66:18). “The face of the Lord is against them that do evil” (1 Pet. 3:12).

(2) One’s attitude is unforgiving. “Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye may receive them, and ye shall have them. And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive your trespasses. But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses” (Mk. 11:24-26).

(3) “Ye ask amiss. ” Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your own lusts” (Jas. 4:3).

(4) We ask without faith. “But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea. . . For let not that man think that he shall receive any thing of the Lord” (Jas. 1:6,7).

(5) Our family life is ungodly. “Likewise, ye husbands, . . . giving honor unto the wife, . . . that your prayers be not hindered” (1 Pet. 3:7).

Those To Whom God Said “No”

God said no to Moses. “I pray thee, let me go over, and see the good land…. But the Lord … would not hear me: and the Lord said unto me, Let it suffice thee; speak no more unto me of this matter” (Deut. 3:35,26).

God said no to Israel. “And ye returned and wept before the Lord; but the Lord would not hearken to your voice, nor give car unto you” (Deut. 1:45).

God said no to Paul. “And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan, to buffet me, lest I should be exalted above measure. For this thing I besought the Lord thrice, that it might depart from me. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I glory in my infirmities, that the power of Christ may rest upon me” (2 Cor. 12:7-10).

In accordance with the request of this assigned topic, let us focus our attention upon prayerful Paul’s acceptance of God’s “no.”

First, acceptance does not mean that the problem does not exist. Paul accepted God’s “no,” but stiff he had the “infirmities.”

Second, acceptance does not mean woeful resignation. Paul “besought the Lord thrice, that it might depart from me.” We may (yea, we should) be persistent, even when God’s answer is not forthcoming (cf. Lk. 18:1-8).

Third, God’s “no” may be necessary to avoid a greater evil or infirmity. Twice Paul says the thorn in the flesh was given “lest I should be exalted above measure.” Unlike Paul, however, we may not know the express purpose for God’s “no,” but we can be assured of his faithfulness and goodness. With Paul, we, too, may have to endure one thing, which means accepting God’s refusal, in order to achieve a higher purpose or benefit.

Fourth, Paul’s weakness, as a consequent result of God’s “no,” made him strong (2 Cor. 12:10). The sorrow and suffering some endure has indeed made them strong in the Lord and in the power of his might. As witness thereto, see the articles in this special series.

Fifth, Paul’s infirmity allowed the power of Christ to rest upon him. God’s strength was complete, was sufficient, was made perfect in weakness. His strength, his sustenance and support, was seen to be of God. Therefore, Christ, not Paul was glorified. Paul’s endured infirmities revealed the power, not of Paul, but of God.

Sixth, God explained his answer of dino,” saying, “My grace is sufficient for thee.” God’s love and acceptance of us, his strength and power to assist us in our infirmities and with our weaknesses, is sufficient and complete.

Seventh, Paul gloried in his infirmities, but only after he accepted God’s “no.” Paul ultimately saw that this allowed God’s power to rest upon him. Paul’s weakness displayed and magnified Divine power in a manner that human adequacy and personal sufficiency could never accomplish.

Eighth, unfortunately, for him, Paul was the vessel, the sufferent, who had to endure afflictions that God’s grace, power and glory might be truly reflected, but he was glad to bear it for those purposes (cf. 2 Cor. 4:7-11; Gal. 4:13,14; 6:14,17). Until we are ready to do the same, we cannot accept or understand God’s “no.”

Finally, Job of old bore the lashes of unparalleled human calamity and agony and torture of mind, body and soul. His faithfulness and steadfast endurance has blessed thirty centuries of sorrowing humanity. Stephen and James met untimely, violent deaths (Acts 7,12). They died when we would have had them to live. By their suffering and death, the early disciples were shown the power of the new faith, that men could die and yet live in victory. Hence, multiplied millions have been emboldened and have accepted torture and death rather than denounce their faith and hope of eternal life.

Deliverance came. No, not to Stephen and James, nor to suffering servants of like precious faith, but it came in unquenchable hope, in the hope that maketh not ashamed. It came through him that is able to deliver us who through fear of death are subject to bondage. “Thanks be unto God for his unspeakable gift.”

Guardian of Truth XXXII: 17, pp. 537-538
September 1, 1988

By Hoyt H. Houchen

Question: Why do we use unleavened bread in the Lord’s supper? Would it be scriptural to use leavened bread?

Reply: When Jehovah instituted the Passover feast to be eaten by the Israelites annually, he gave specific instructions as to its observance. A lamb without blemish was to be taken on the tenth day of the first Jewish month (Ex. 12:3), slain on the fourteenth day (v. 6) and eaten that night with unleavened bread and bitter herbs (v. 8). Jehovah prescribed the kind of bread that was to be eaten at this feast. He commanded the congregation of Israel: “Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses: for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off Israel” (v. 15). Nothing leavened could be eaten during this feast (v. 20).

While Jesus was eating the passover with his disciples, he instituted the Lord’s supper (Matt. 26:26-29). “Jesus took bread, and blessed, and brake it; and he gave to the disciples, and said, Take, eat; this is my body” (v. 26). The bread which Jesus took, blessed and broke was unleavened bread. It was symbolical of his body. So, in eating the Lord’s supper we certainly know it is right to follow the “ample given by Jesus our Lord. He used unleavened bread.

“Unleavened bread” (Gr. azumos) is the equivalent of the Hebrew word matstsoth (Ex. 12:18; etc.). Both words means bread that is unfermented. Of matstsoth, James Strong says: “sweet (i.e. not soured or bittered with yeast); spec. an unfermented cake or loaf. . .” (Hebrew and Chaldee Dictionary, p. 70). Arndt and Gingrich define azumos. “without fermentation . . . made without yeast, unleavened . . . unleavened bread in the form of flat cakes, matzoth (Ex. 12:8 . . . )” (A Greek-English Lexicon of the N. T., p. 19).

“Unleavened” always typified that which is pure (unless the parable of the leavened meal, Matt. 13:33, would be the exception); whereas “leaven” is symbolical of that which is evil or impure. There is even some question that the parable of the leaven (Matt. 13:33) is the exception to this idea (See G. Campbell Morgan, The Parables and Metaphors of our Lord, pp. 59-63). But granting that the word “leaven” in this parable does have a good connotation, it is the exception to the general use of the word. Paul wrote to the brethren at Corinth, “Know ye not that a little leaven leaveneth the whole lump? Purge out the old leaven, that ye may be a new lump, even as ye are unleavened” (1 Cor. 5:6,7). Then referring symbolically to their passover, he admonished: “wherefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth” (v. 8). Jesus warned his disciples about the “leaven” of the Pharisees, and applied it to their false teaching (Matt. 16:11,12). This should be enough proof that leavened bread should not be used in the Lord’s supper.

There is a doctrine being taught that it is sinful to use unleavened bread in the Lord’s supper. It is argued that the Greek word artos that is translated “bread” has the primary meaning of leavened or ordinary bread. However, the Greek word artos is simply defined by Arndt and Gingrich as: “bread, also loaf (of bread)” (Ibid., p. 110). So, the definition of artos itself does not indicate whether it is leavened or unleavened bread. It is further argued that the word “unleavened” in Matthew 26:17 is not connected with the word “bread,” the word “bread” being added by translators. But this argument has no validity whatsoever. We have already shown that “unleavened” (Heb. matstsoth and Gr. azumos) refers to an unfermented loaf, that which is made without yeast. If the bread is not meant as being unleavened in Matthew 26:16, then what is unleavened? It was not necessary to add “bread” to the word “unleavened,” as it was understood that it was the bread that was unleavened. The Israelites understood matstsoth (unleavened) to be bread.

The only kind of bread used in the passover feast was unleavened. Jesus used it to symbolize his body when he instituted the Lord’s supper. There is no evidence that any other kind of bread is permitted to be used in the Lord’s supper. It is safe and right to use what Jesus used unleavened bread.

Guardian of Truth XXXII: 18, p. 581
September 15, 198

By Ron Halbrook

During the last Passover Supper Jesus shared with his disciples before his death, he taught them to show toward each other the unselfish love he had shown toward them (Jn. 13:34-35). Jesus knew that the faith and love of Peter would falter but not totally collapse as would happen with Judas. Jesus said to Peter,

Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: but I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren (Lk. 22:31-32).

Peter was not ready to risk his life for his Lord and for the good of his brethren, but he would learn Such unselfish love from the death of Jesus. When he learns it, he will repent and change. Then he must strengthen and establish his brethren in this love. Just as Jesus patiently blessed and helped Peter, Peter must bless and help his brethren.

The most helpful man is he who has himself been tempted, who has passed, not without scars, through the right of faith. It is the sympathy of the soul that has come through great tribulation that has the delicate touch, the magnetic force, the faculty of establishing the brethren (The Gospel According to St. Luke, Vol. 2, in The Pulpit Commentary, p. 211).

We too want to learn the meaning of the unselfish love of Christ. We need to know how our brethren strengthen us and how each of us can strengthen others. Let us consider four simple points: (1) The family of Jesus cares and shares; (2) God comforted Paul through his brethren; (3) When do I need strength from my brethren?; (4) How can I strengthen my brethren?

The Family Of Jesus Cares And Shares

The disciples of Jesus Christ are his spiritual family (Matt. 12:46-50). We enter this family and become his disciples when we hear the gospel, believe it with all of the heart, repent of our sins, confess the name of Jesus, and are baptized in water for the remission of our sins (Matt. 28:19-20). We have the unchanging assurance of this family relationship in the certain testimony of truth (Rom. 8:16-17). Jesus himself is our elder brother and ample as we learn to share his love and strength.

We can learn how much we need each other from two accounts in the fife of Christ. In the trial of sickness and in the valley of the shadow of death, the disciples of Christ looked to Jesus for strength and comfort. Lazarus, the dear friend of Jesus, got sick and died. When Jesus saw the tomb and the sorrow of his friends, he wept. “Then said the Jews, Behold how he loved him!” (Jn. 11:35-36) Having Jesus there meant something His love was tender and true. When Jesus went to pray in Gethsemane in the shadow of death, he wanted his disciples near to him. In his deep sorrow, he drew Peter, James, and John close to him and said, “My soul is exceeding sorrowful unto death: tarry ye here and watch” (Mk. 14:26-42). Having his disciples there meant something.

The law and example of Christ teach us to care for one another and to share our burdens and our strength with one another (Gal. 6:2). When one member of the body of Christ suffers, “all the members suffer with it” rather than ignoring it. When one member rejoices in good fortune, “all the members rejoice with it” rather than experiencing envy and strife (1 Cor. 12:25-26).

God Comforted Paul Through His Brethren

Much can be learned about drawing upon the strength of our brethren from Paul’s second letter to the Corinthians. In 2 Corinthians 1, Paul explains that he was “pressed out of measure, above strength, in so much that we despaired even of life.” Paul had sacrificed to preach Christ and was constantly put into the jaws of persecution and death. In view of his first severe letter to Corinth, he staggered under a weight of anxious concern for the state of the Corinthian church. He struggled under the added weight of the problems which followed him while preaching in Asia. How did Paul come through these trials? What did he learn from them?

Paul learned that God comforts us as we pass through trials so that we can comfort others (vv. 3-5). He also learned that no matter how much we suffer for the cause of Christ, Christ provides to us great comfort and consolation (v. 5). The prayers and the financial support of the Corinthians, as an expression of their love and fellowship in the gospel, had lifted his spirits (vv. 8-11). We learn from Paul to rejoice and glory in one another as we see mutual growth, faithfulness, and brotherly love. We rejoice in view of the day of Christ and the final redemption of our souls (v. 14).

Paul had been so concerned for the state of the Corinthians that he could not preach while at Troas because Titus had not returned to him bringing news from Corinth. The crisis at Corinth was more urgent to Paul than the open door at Troas (2:1213). Though Paul’s first letter had been very severe because of their sins, he suffered much affliction, anguish of heart, and many tears in the depth of his love for them (2:4).

“Nevertheless, God, that comforteth those that are cast down, comforted us by the coming of Titus” (7:6). Titus had been refreshed and comforted by the evidence of godly sorrow among the Corinthians. Therefore Paul was greatly refreshed and comforted both by the news from Corinth and by the encouragement they had given to Titus (7:5-7,13,14). When we rebuke sin in the lives of those we love, at times they do not realize the depth of our love and the anguish of our spirit on their behalf. When they repent and correct their lives, they may not realize what great strength and encouragement they give to others as well.

My brethren strengthen me when they serve the Lord in a faithful way and do what is fight! That is the point developed by Paul in the passages noted above. In 6:11-13, Paul continues to appeal for the Corinthians to do what is right on the basis that love begets love. He had loved them enough to teach them the truth and to maintain his concern for their souls. They ought to love him enough to keep their hearts open to truth and to Paul as he continued to teach them the truth. Their hearts had partly been closed because of the influence of false teachers (6:14-18).

Paul had suffered much to bring them the truth. His life was a series of exposures to death. But it was all easier to bear if he could see fruit in them, share in their love, and share the hope of heaven with them (6:4-10; 4:8-14). Paul mourned with great sor-row when he found his brethren sinning, but was glad with great joy when they were strong in doing right (12:21; 13:9).

Paul discusses a thorn in the flesh which limited or hindered him in his gospel labors (12:7-10). Christians today who suffer many things in the flesh (from economic reverses to family problems to disease) may feel discouraged because their condition hinders them from accomplishing all that they aspire to do for the Lord. Paul learned that the grace and strength of Christ is partly given through his brethren. Those who loved him in the faith, labored with him, prayed for and with him, and encouraged him are mentioned time and again in his letters. Paul knew no other brother who was so dear and who cared so much for him and his labors than the young preacher Timothy. Epaphroditus, a messenger from the church at Philippi, was a joy to Paul and a relief to his sorrows (Phil. 2:19-30).

When Do I Need Strength From My Brethren?

1. We may become physically, emotionally, and spiritually tired. Jesus recognized this weakness in our physical constitution when he said, “the spirit is willing, but the flesh is weak” (Matt. 26:41). We need brethren who will help us with the load we bear in the midst of our weakness. We do not need flattery, but genuine commendation can lift our spirits. We need those who will exhort, encourage, and listen. Even Jesus needed those who would watch and wait with him, although he knew they themselves could endure only so much because of the limitations of the flesh.

2. Sorrow, disappointments, tragedies, and setbacks of many kinds willfall upon us during this life. Some of these affect us physically, some spiritually, and often we are affected in both ways. Let us remember how the presence of Jesus with Mary and Martha in John 11 meant so much to them. He went first to share their sorrow, then to lift and strengthen their faith. We are the family of Jesus and we need to love our brethren in the same way that he showed love. It is foolish and hurtful for us to withdraw into a shell when we need the presence, love, and strength of our brethren.

3. When facing difficult decisions in life, we all need advice and wisdom from others. Every stage of life presents us with important decisions. These decisions may involve educations, dating, marriage, children, vocations, entertainment, where to live, etc. Remember Lotl At a time when he needed advice, he thought only of ambition and the results were sad indeed. A spirit of arrogance and independence which shuts the door to the advice of others is self-destructive. “Without counsel purposes are disappointed; but in the multitude of counsellors they are established” (Prov. 15:22). No one else can make our decisions for us, but others can help us to find the strength and understanding necessary to make good decisions.

4. We need the strength which our brethren can give when we face the devices of Satan during temptation. Jesus told Simon, “Satan hath desired to have you, that he may sift you as wheat” (Lk. 22:31). Because of what happened to him in his own life, Peter was well qualified to say later, “Your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour” (1 Pet. 5:8). My brethren can help me to be stronger in the face of temptation and help me to see the way of escape.

5. When we stumble andfall in sin, we need the love and strength of our brethren to lift us up. Jesus told Peter, “When thou art converted, strengthen thy brethren” (Lk. 22:32). Jesus not only saw that Peter would fall, but also that he would repent and change. A major reason for Peter’s change was the knowledge of the love and concern Christ had shown to him. Brethren who love and care about us can help us to repent and change. We must never be offended when brethren approach us in love to point out weakness, sin, and dangers to our soul!

How Can I Strengthen My Brethren?

1. Teach them the truth. We must learn all the truth we can and teach it to others with the confidence that it will encourage, edify, and strengthen them unto the salvation of their souls. This is why Paul spoke of “wholesome words, even the words of our Lord Jesus Christ, and . . . the doctrine which is according to godliness.” Error and compromise weaken and destroy our brethren. Paul warned about “questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth” (1 Tim. 6:3-5).

2. Set the best possible example. “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven” (Matt. 5:16). We need to follow the example of Christ as closely as we can. We must put our footprints into his footprints as nearly as possible. We must stand as close to the Lord, to the truth, and to the standard of righteousness as we can. All who are watching us and being influenced by us will be led to walk on safe and sure ground in this way. Our example will not have the same influence for good if we constantly see how close we can get without crossing the line into sin, error, and worldliness. We must see how far away from all such we can get! You may think you can keep your balance standing on the edge of the ledge, but are you sure the brethren who follow you will not fall over the cliff?

3. Our spirit and attitude should reflect the beauty of Jesus. “Let this mind be in you which was also in Christ Jesus” (Phil. 2:5). Remember the song, “Let the Beauty of Jesus Be Seen in Me.” Our brethren grow stronger when they see in us a childlike trust in God, patience, an unselfish spirit, sincerity, reverence, delight in the law of the Lord, and determined opposition to all sin and error. Brethren are discouraged rather than encouraged when they see in us a disposition of complaint, murmuring, bitterness, envy, strife, personal ambition, and compromise with sin and error for personal advantage.

4. Strength is shared by hospitality and visiting with each other. The New Testament is full of admonitions for us to be busy in this good work (Heb. 13:2; Jas. 1:27; 1 Pet. 4:9). When Christians can be together on an informal basis, when they visit in order to share with one another, and when they show interest in each others’ souls, their spiritual strength will abound. We need to open our homes rather than to isolate ourselves behind closed doors and walls. We need to go into the homes of others rather than to ignore them. Unity and love abound when brethren visit “from house to house (and) eat their meat with gladness and singleness of heart” (Acts 2:46).

5. Pray for each other. Knowing of the trials that Peter was about to face and knowing Peter’s weakness, Jesus prayed for him that his faith might not fail (Lk. 22:32). We ought to pray often for each other. Paul often mentioned in his letters the prayers he offered up to God, both giving thanks for his brethren and making intercession on behalf of their needs.

6. Warn, rebuke, and discipline. Paul exhorted the Thessalonians to “warn them that are unruly, comfort the feeble minded, support the weak, be patient toward all men” (1 Thess. 5:14). In the next letter Paul urged that the time had come to “withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us” (2 Thess. 3:6-15).

7. Forgive and comfort those who repent. Paul said that if we fail to do this we cause the erring Christian to be “swallowed up with overmuch sorrow” so that “Satan should get an advantage of us” (2 Cor. 2:7-11). When we show a forgiving spirit to those who genuinely repent, we increase their resolve and determination to do what is right and to overcome the devices of Satan.

8. Be faithful in worship. “And let us consider one another to provoke unto love and to good works: not forsaking the assembling of ourselves together, as the manner of some is” (Heb. 11:24-25). Willful absence from the services shows our lack of love not only for God but also for our brethren. We strengthen and encourage one another as we pray, sing, study God’s word, and on the first day of the week give of our means and share at the Lord’s table together.

Even in our own time of need, we can see and meet the needs of others for comfort, strength, and edification. Jesus needed Peter’s encouragement, but he considered Peter’s need at the same time (Lk. 22:31-32). While hanging on the cross, Jesus thought of the needs of others (Lk. 23:34,43; Jn. 19:26-27). In the process of giving strength, we grow in the unselfish love of Christ himself and so find the strength we need in helping others!

Have you come into the family of Jesus, found his forgiveness, received his strength, and shared the blessings of the gospel with those you can help? Do not languish and despair in the family of Satan any longer! He can give you only doubt, disappointment, and eternal damnation. “And now why tarriest thou? Arise, and be baptized, and wash away thy sins, calling on the name of the Lord” (Acts 22:16). If Satan has sifted you as an erring child of God, “repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee” (Acts 8:22). As we serve the Lord, he will give us strength. according to our need. He gives that strength in many ways. One way is this: My brethren strengthen me!

Guardian of Truth XXXII: 17, pp. 543-544, 546
September 1, 1988