Truth Magazine

By Leslie Diestelkamp

In a recent article in this magazine I discussed the preciousness of prayer, emphasizing the great privilege, which we so often neglect and the amazing opportunity which s afforded every Christian to make his requests known to God. In this article I want to stress some things that often make prayer unprofitable because of improper attitudes, requests and conditions.

 

Attitudes

 

Some people may always have a wrong attitude regarding prayer, and almost all of us often have such. An improper attitude is manifested when we expect God to do everything and excuse ourselves from real participation in that which we desire should be brought to fruition. For instance, some will pray for health, but will not consult a doctor when their body is filled with pain, which is the natural warning of trouble. Others will ask for knowledge but will not devote themselves in study to learn. Wisdom is often requested by those who afterward insist upon following a hunch instead of diligently

engaging in serious meditation to try to help discern the proper way. Indeed our prayers should always be accompanied by the very action in us that would be intended to accomplish the thing requested, expecting that God will do what we cannot do, but that we must do what we can also.

An opposite extreme is the demanding attitude which does not include the sentiment, much less the expression, “Thy will be done.” Oh if we could learn to pray fervently as Jesus did (Lk. 22:42-44) for the sincere desires of our hearts and yet call upon the Father to grant what is right7 and not just what we ask. In such way we would demonstrate our recognition of the majesty of God and we would express our willingness to allow our own mind to be over-ruled from that divine source.

 

Request

 

Though they are absolutely sincere and have the very finest attitude of humility and subjectiveness, many people pray for that which is impractical and sometimes impossible. For instance, it is a very common thing for us to hear someone plead, “Lord we pray that what we have done here is pleasing to thee.” But sober reflection would cause us to know that if we had said or done anything wrong, all the prayers in the world would not make it right. Prayer will not change a lie into a truth, nor will it change other evils into right. Of course it would be correct for us to pray that if we have done wrong we may be able to understand that it was wrong so that we can repent and be forgiven. Let us always be careful to recognize that God’s law cannot be altered to suit our desires or needs, nor can it be changed to meet the conditions that were caused by our carelessness.

Some people address their prayers to Christ, but instead, we must pray to the Father through Christ. Sometimes in prayers at the Lord’s Table we hear brethren confuse the Father and the Son. Often someone says, “We thank thee for this bread which represents thy body…” (But of course the body referred to was not that of the Father, but of his Son).

 

Conditions

 

Our prayers must be offered in the name of Jesus Christ. But prayer that is truly in Christ’s name is not always that prayer in which the name of Jesus is only mentioned, but rather it is the prayer in which the word of Christ is obeyed. That which is in the name of Christ must be by his authority.

To be fruitful, prayer must be, not only in the name of Jesus, but it must be accompanied by holiness in the life of the one who prays (1 Tim. 2:8 ) . If the deeds of our bodies, the words of our mouths and even the intents of our hearts are not in harmony with the petitions we offer to God, then there is no promise that he will hear. God said, “If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways: then will I hear from heaven, and will forgive their sins, and will heal their land” (2 Chron. 7:14). Indeed,

“Tis not enough to bend the knee
And words of prayer say,
The heart must with the lips agree
Or else we do not pray.”

Undoubtedly God has multitudes of blessings that he would gladly pour out upon his people today for our happiness and to enable us to be a more fruitful people in his service. What a pity it is that those who have the absolute right to call him “Father” do not utilize the great opportunity to sincerely seek for those things, which he is eager to bestow. By ritual and by rite public prayers are “said” while God listens intently for more prayers that should come from sincere hearts, expressed with fervency and in a purely scriptural way.

“Be sober and watch unto prayer” (I Pet. 4:7). Be “patient in tribulation, continuing instant in prayer” (Rom. 12:12). Jesus said, “Men ought always to pray and not to faint.”

Truth Magazine, VI:2, pp. 9-10
November 1961

By C. R. Holland

In the beginning God made man a dual being. This being is called the inward man and the outward man (2 Cor. 4:16). The body is not the inward (spiritual) man, for that man can exist apart from the body (outward man) (2 Cor. 12:2-3). The -body is an essential part of the dual man. Therefore the redeemed spiritual man will have a redeemed spiritual body. In the resurrection, our bodies (that is, the bodies of obedient believers) will be resurrected glorified bodies.

“As we have borne the image of the earthly, we shall also bear the image of the heavenly” (I Cor. 15:49). “And not only they, but ourselves also, which have the first fruits of the Spirit, even we ourselves groan within ourselves waiting for the adoption, to wit the redemption of our body” (Rom. 8:23). The adoption and redemption here mentioned is conditional. The salvation of the body is what is hoped for in verse 24. The body of the believer will be resurrected to a spiritual life. “But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies in His Spirit that dwells in you” (Rom. 8: 11). The resurrection of the body is not conditional, but the adopted and redeemed body is conditional. If the Spirit of Christ (Holy Spirit) is dwelling in us at the time we depart from this body, we have full assurance of a quickened and redeemed body resurrected to life (John 5:29; Rom. 8:23).

Death is the separation of the soul (the spiritual part of man) from the body (the fleshly part). Spiritual death is the separation of man from God. Adam died on the day he disobeyed God (Gen. 2:17). Through Adam’s sin, all mankind lost the right to put forth his hand and take of the tree of life to live forever. Therefore1 Adam lost both spiritual and physical life, the body ceasing to function and turning to dust. However, all that believe and obey Christ gain back what they lost in Adam.

Death is opposite of life, but it never de-notes non-existence. As spiritual life is conscious existence in relationship with God, so spiritual death is conscious existence in separation from God. Thus, when the spirit (or inner man) comes into relationship with God that is life from the dead; the spirit is redeemed, resurrected to life. It then passes from death unto life (John 5:24). The body also is redeemed and resurrected to life (John 5:29; Rom. 8:23). “It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body” (I Cor. 15:44). What is said here applies only to Christians. Paul is writing to brethren (15: 1). John 5: 28-29 applies both to those resurrected to life and to those resurrected to damnation.

The life that Adam lost was eternal (Gen. 3:22). The life we gain back in Christ is eternal. We come into possession of eternal life of the spirit when we are raised to walk a new life, if we live, as God would have us to; this life will never end, hence eternal. Therefore, to contend that we are still to hope for eternal life that applies to the inward man, saying we do not have (possess) it, is a serious charge against God’s word. We say the Bible is God’s word, and that it means what it says; and I, for one, believe that is true. Jesus says, “Verily, verily, I say unto you, He that heareth my word and believeth on Him that sent me, hath eternal life and cometh not unto judgment’ but has passed out of death into life” (John 5:25 R.V.)When does one pass out of death into life? We are buried and raised to walk this new life (Rom. 6:4). I cannot understand how a good gospel preacher can, in a debate, be pressured into such a position as to plainly deny John 5:24 and I John 5:10-13, and the only way he tries to explain these passages is by trying to array other passages against them. To me, they either mean what they say, or we have no way of knowing what they mean. I have fourteen different translations and they all use the terms, “hath,” “has,” or possess eternal life. In the Expository Dictionary Of New Testament Words by W. E. Vine, page 336, it is explained thusly: “Eternal life is the present actual possession of the believer because of his relationship with Christ, John 5:24, I John 3:14, and that it will one day extend its domain to the sphere of the body is assured by the resurrection of Christ.”

A gospel preacher, one who teaches we do not possess eternal life now, suggested that I acquire a “Translation in the Language of the People” by Charles B. Williams. “This is a good translation,” said he, and I agree with him. However, how he can say that this is a “good translation” and not agree with what it teaches is a little hard for me to understand. Listen to this “good translation” in regard to eternal life: “Whoever believes in the Son of God has this testimony in his own heart. Whoever does not believe God has made Him a liar, because he hath not believed the testimony that God hath borne to His Son. And this testimony is that God has given us eternal life, and this life is given through union with His Son. Whoever has the Son has life; whoever does not have the Son does not have life. I have written this to you who believe in the Son of God, so that you may know that you already have eternal life” (I John S: 10-13). Again, the same translation on John 5:24–“I most solemnly say to you, whoever listens to me and believes Him who has sent me possesses eternal life.” Now, do these words of Jesus and John sound like eternal life is only in promise (yet future) as it applies to the spiritual man? To deny having the life is to deny union with the Son. “Whoever does not have the Son does not have life” (latter part of v. 13).

What kind of life were we given when we were born (generated)? And what kind of life did we lose when we degenerated? Since God is the Father of our spirits, we are his offspring (Heb. 12:9; Acts 17:29). In the use of the word “Father,” he conveys the idea of origin. But like produces like. Adam begot a son in his own likeness (Gen. 5:3). “That which is born of flesh,” says Christ “is flesh, and that which is born of Spirit is spirit” (John 3:6). When a child is born into this world, it is born of flesh (generated of flesh) and born of Spirit (generated of Spirit). If this child dies (fleshly) before it degenerates (death of the Spirit), that life from the time it was born (generated) never ends, hence it is eternal life. But, if one reaches the age of accountability, the condition of spiritual life changes. Sin breaks the connections between the generator (God) and the- one who has been generated. Degeneration is the result (Isa. 59:2). This one is spiritually dead, and the death will last throughout eternity if not regenerated (born again). But, a way has been provided to make connection with the Generator of life again. This time it is not by flesh and Spirit, but water and Spirit (John 3:5).

One can have life and at the same time be dead spiritually (I Tim. 5:6). All that go down into Hades, the region of departed spirits of the lost, have this same sort of life. Spiritual life is far more than just existing. Godliness makes the difference in the two lives, it must be a life of complete devotion to God, for the life He gives He maintains (John 6:35, 63). Therefore, godliness involves a promise to uphold, support, and supply “the life that now is.” “Train yourself for godliness, because while physical training is to some benefit, godliness is beneficial all around, it holds promise for this present and for the future life” (I Tim. 4-8–Berkley Version). In this verse, we have two separate and distinct lives: one, the life of the Spirit which “now is” (Rom. 6:4). The other, the life of the body “which is to come” (John 5:24; Rom. 8:23; I Cor. 15:44). But if Christ lives in you, although your bodies must die because of sin, your spirits are now enjoying life because of right standing with God (Rom. 8:9–Charles B. Williams transation). “That which is born of flesh is flesh.” Therefore, the fleshly man is like his father. He is no part of the spiritual man, for the Father of our spirit is a different father. The spiritual man has no power to choose between good and bad, until he is accountable; then is able to evaluate things that pertain to life and godliness. He must then make his choice: God or the flesh, to walk after the Spirit or after the flesh. One is death; the other is life. “For the mind of the flesh is death, but the mind of the Spirit is life and peace” (Rom. 8:6).

Some insist that John Calvin was correct when he said of Rom. 8: 11–“The quickening of the mortal body here cannot refer to the resurrection of the saints, but must mean a giving of life to the mortal bodies while here upon the earth, through the Spirit.” Reason would not possibly admit the explanation that this quickening occurs now, for these bodies are not yet dead, but are only subject to death. Therefore, quickening is a future experience. Hence, the resurrection of these mortal bodies, and the quickening of them by the Spirit, is that which is expressed in this text. When God saves and redeems men spiritually in this world from his past sins, he is then resurrected to spiritual life (Rom. 6:4; Col. 2:12). This is a spiritual resurrection of the spirit to life. The body is physical and only subject to physical death. At the resurrection of the body, it will be given life, born of the Spirit designed from heaven (2 Cor. 5:1-2). “But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his spirit that dwelleth in you.” Notice Christ’s body was made alive after physical death. The Holy Spirit dwelling in the body is a Divine pledge of the redemption of our bodies at the resurrection (Rom. 8-23; Eph. 1:14; Phil. 3:21).

Truth Magazine VI 2, pp. 20-22
November 1961

By Clinton D. Hamilton

This season of the year to many is a joyous occasion that brings the whole family together in a festive spirit. To others this is a prosperous business season with sales on the boom. Commercialism is evident on every hand. Irreverence for things divine and holy can also be observed in the nature of the parties held, the activities engaged in and the spirit which people have their so-called “fun.” Still another group devoutly worship and have reverence for a day that they consider holy for they believe Christ was born on December 25. This great divergence of views is not uncommon in our complex and often materialistic society.

There is still another point of view that should be studied. What does the New Testament teach- about Christmas? Since the word Christmas does not occur in the Bible, it is rather evident that it has its origin somewhere else. The idea of the mass of Christ, from which the word Christmas comes, is not in the Bible. In fact, the New Testament knows nothing about masses of any description or kind.

Different dates have been set through the years for the observance of Christmas: January 6, March 25, and December 25. The last date has been observed for some years, but previous to the fifth century A. D., there was no general observance of Christmas at all. Since the observance of such a day has its origin years after the completion of the New Testament, one is forced to conclude that it is not a day designated by the Lord, but is one of human origin. To a Christian this means that it cannot be observed by the authority of Christ.

Details of the birth of Christ are given in the New Testament together with a picture of the joy and happiness attending the event of deity being clothed with flesh. One cannot tell from the scriptures the exact day of His birth. Emphasis in the New Testament is placed on His sacrifice for men, His resurrection and ascension to heaven to mediate for men. Accordingly, Christians, under direction and guidance of the apostles, met on the first day of the week to observe the memorial supper He left (Acts 20:7; 2:42; I Cor. 11:20-33). This supper showed forth His death. We are likewise to observe the memorial showing forth His death and anticipating His second coming.

Divine authority for the observance of any day other than the first day of the week is lacking. When one calls on another to celebrate Christmas as a holy day set apart by the Lord, he is calling on men to observe a day not commanded by the Lord. Those who observe such a day do so without divine authority. Every Christian rejoices in the birth of Christ; it was essential to His earthly ministry and His death. It is not irreverence when we refuse Christmas as a holy day, nor is it a refusal to rejoice in His birth. We are seeking to do what He instructed. This is the reason Christians meet each first day of the week to observe the Lord’s Supper. We are commemorating His great triumph over the devil and His great sacrifice for the sins of men. Christians want no man to judge them in respect of holy and feast days observed by human authority alone (Col. 2:16).

Any time of the year is appropriate to emphasize the spirit of giving so wonderfully illustrated in the life and death of Christ. Christians are happy to commend this spirit to men any time of the year. The exchange of gifts, the reunion of families, the stressing of the holy and noble purpose of life are certainly right within themselves and for this reason Christians engage in them. But it should be clearly understood that this is done as no observance of a holy day or as in honor of the actual birthday of Christ.

Let no Christian be guilty of doing the very thing the apostles warned the early Christians against: the observance of days and years without divine authority.

Truth Magazine VI: 3, p. 1
December 1961

By Bryan Vinson, Jr.

” . . . Our Father which art in heaven,
Hallowed be thy name.
Thy kingdom come.
Thy will be done in earth, as it is in heaven.
Give us this day our daily bread.
And forgive us our debts, as we forgive our debtors.
And lead us not into temptation, but deliver us from evil:
For thine is the kingdom, and the power,
and the glory, for ever. Amen.”
(Matthew 6:9-13)

The prayer quoted above is commonly referred to as the “Lord’s Prayer.” It would be much more proper to refer to it as the Lord’s example of prayer. It was worded in the presence of his disciples as a means of instructing them how to pray. It is simple, clear, and to the point: we can still learn much about acceptable prayer from this example.

Perhaps the most important thing we can learn from this prayer is the fact that Christ intended for his disciples to pray. He did not intend for them to make prayer an occasion for public show. In Matthew 6:5-8 Jesus warned them against doing such. He condemned praying to be seen of men, i.e. to impress men. In this same passage he condemned the use of “vain repetitions.” Many brethren would do well to give attention to the structure of this prayer of example. It might well lead to self-improvement in prayer.

It is evident to every student of God’s word that prayer is an important #unction in the Christian’s relationship to God. It is his means of communicating with his: Maker. God expects man to pray, and man has a need to pray. For this need God has graciously given us a mediator, Christ, and made us priests in His temple. A failure to pray is a failure to properly exercise our priestly duties.

The writer of the book of James has provided us with a great deal of information about prayer. It is to his comments that we will turn in this present article.

“Ask In Faith”–James 1:6

Praying in faith may well imply several things. First, it may imply that what we ask must be in harmony with what God has revealed to us in the faith. The faith is the gospel, –the will of Jesus Christ. It is in this sense that we pray in the name of Jesus Christ, i.e. we pray in accordance with his expressed authority. In no other way can we pray in His name. Second, it may imply that we must pray with full confidence both in God’s ability and in His willingness to grant that which we seek. Certainly we could not intelligently pray with such confidence for those things, which God has not instructed us to pray for in His Word, or for those things that we know are in opposition to His Word.

Third, it may imply that our faith in God must be strong enough that we are willing to leave to His judgment the determination of that which is best for us. This verse tells us that we are not to doubt. This does not mean that we are never to ask for anything, which we are not positive is in our best interest. It means that we are never to doubt God’s ability to do for us that which we ask, or his judgment as to what is best for us. It is in this area that we must remember the words of Jesus: ” . . . Nevertheless not as I will, but as thou wilt” (Matthew 26:39).

Pray With a Willingness to Work

In chapter 2, verses 15 and 16, James presents another principle, which must also be applied to prayer. He -says: “If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what cloth it profit?”

We must never lose sight of the fact that God wills that we work to accomplish that which we are able to accomplish, and ask him for help in accomplishing that which we can not do for ourselves. It is not right to ask God to do for our brethren that which we are capable of doing for them. Neither is it right for us to ask God to do for us that which we are able to do for ourselves. Many times people call me on the phone, knowing that I work with the church as an evangelist, to seek aid, i.e. money, food, clothing, etc. If I am able to help them I am only willing to do so when I am convinced that they have tried to help themselves. I am confident that God is deeply touched by the prayers of those who have made great effort to provide for themselves. Often we hear prayers offered up to God in behalf of the souls of men who have not heard the gospel, God’s power to save. These prayers ask for additional time to be granted unto those outside the fold of God. Yet, many times those who offer up such prayers are the very ones who never make any effort to teach those for whom they so piously pray. Let us ever pray, but let us ever be willing and anxious to work for the accomplishment of that for which we pray.

Ask Not for Personal Pleasure

In chapter 4, verse 3, James says: “Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts.” There is a difference in asking for things, which we actually have need of and things, which we might enjoy for the sake of enjoyment. We may pray for the necessities of life, as Jesus instructed His disciples to do in Matthew 6. We may pray for these because we actually have need of them, and God is deeply interested in our needs. However, if we pray only for the satisfaction of our lusts, God will not grant what we seek.

Pray for Others

In chapter 5, verse 16, James says: “Confess your faults one to another, and pray one for another, that ye may be healed.” There is no place in prayer for selfishness. As members of the family of God we must be characterized by an interest in our brethren. As a part of God’s creation we must be interested in every creature.

In humbleness I must seek from God the satisfaction of my needs. Likewise I must seek from God the satisfaction of the needs of others. Every child of God should earnestly desire the prayers of his brethren. Each should be willing and anxious to pray for others.

Forget Not Righteousness

“The effectual fervent prayer of a righteous man availeth much” (James 5:16). There is power in prayer. It is this fact that compels man to believe in the providence of God. Prayer is not simply a means of relieving our burden by telling our problems to someone else. Many people believe that the only value in prayer is in “getting the burden off your shoulders.” They contend the only benefit is like that which a person may receive from telling his troubles to a friend in whom he has great confidence. There is much more to prayer than this. God’s ears are open to the prayers of the righteous. If we are striving to do His will, willing to work to the limit of our ability, God is ever concerned with our deficiencies, and in His own way will answer our petitions.

Let us never forget that an effective prayer, one that “availeth much,” is one that falls from the lips of a righteous man. Therefore by faithful service to God we must prepare ourselves to pray.

Truth Magazine VI:2, pp. 2-3,
November 1961