Truth Magazine

By Mike Willis

Every man is faced with problems in life. Some of us face more difficult problems than others do, yet we all face problems. The manner in which we cope with the problems of life reflects one’s moral fiber. Indeed, the manner in which a man handles the problems which he faces in life is a commentary about the man; he is a good man or a sorry man, an honest man or a dishonest man, a happy man or a sad man on the basis of how he handles life’s problems.

The potential suicide victim handles his problems by running from them. Indeed, he runs from life’s problems in a special manner – by taking his life – but he is, nevertheless, running from his problems. In addition to this, such a person usually has a concept regarding suffering which is incorrect. Let us consider some of the things which Christianity has to say regarding dealing with the problems which face us in life.

1. Problems have a purpose in life. James wrote, “Count it all joy when ye fall into divers temptations; knowing this, that the trying of your faith worketh patience.” Temptations are the means through which one develops patience. The word patience is translated from hupomone. In A New Testament Wordbook, William Barclay made the following comments regarding this word:

. . . there is no single English word which transmits all the fulness of its meaning. In classical Greek it is not a very common word, it is used of the endurance of toil that has come upon a man all against his will, of endurance of the sting of grief, the shock of battle, and the coming of death. It has one very interesting use – it is used of the ability of a plant to live under hard and unfavorable circumstances . . . .

. . . It is not the patience which can sit down and bow its head and let things descend upon it and passively endure until the storm is past . . . . It is the spirit which can bear things, not simply with resignation, but with blazing hope; it is not the spirit which sits statically enduring in the one place, but the spirit which bears things because it knows that these things are leading to a goal of glory; it is not the patience which grimly waits for the end, but the patience which radiantly hopes for the dawn. It has been called `a masculine constancy under trial’ . . . . It is the quality which keeps a man on his feet with his face to the wind. It is the virtue which can transmute the hardest trial into glory because beyond the pain it sees the goal (pp. 59-61).

Problems in life have the purpose of developing the Christian spirit. They chasten us, causing our spirit to become stronger (Heb. 12:6-I1).

There are several biblical examples of men who manifested this spirit. James wrote, “Behold, we count them happy which endure. He have heard of the patience of Job, and have seen the end of the Lord . . .” (5:11). Hence, Job is cited as a man who passively accepted the problems of life; he complained to the point of being guilty of sinning with his mouth (Job 34:35; 38:2; 42:3). However, despite his inability to understand what was happening in his life, he refused to renounce faith in God. Repeatedly, he stated his confidence in God. Here are some samples of his steadfast adherence to faith in God:

Naked can I out of my mother’s womb, and naked shall I return thither: the Lord gave, and the Lord hath taken away; blessed be the name of the Lord (1:21).

Though he slay me, yet will I trust in him (13:15).

The characteristic of Job’s faith which commends itself to us is that it persevered through all of the trials which it faced. It was not the kind of faith which praised God during the good times and renounced God in bad times; rather, it was the kind of faith which weathered the storms of life.

Another example of this kind of faith is that manifested by the apostle Paul. The persecutions which he suffered were numerous, including these which he listed: “in labors more abundant, in stripes above measure, in prisons more frequent, in deaths oft. Of the Jews five times received I forty stripes save one. Thrice was I beat with rods, once was I stoned, thrice I suffered shipwreck, a night and day I have been in the deep; in journeyings often, in perils of water, in perils of robbers, in perils by mine own countrymen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness” (2 Cor. 11:23-27). Yet, not once did he renounce his faith in God or even hint at giving up. Instead, he wrote such things as the following: “. . . in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death. For to me to live is Christ, and to die is gain” (Phil. 1:20-21).

If any two men ever had reason to escape the sufferings of this life through suicide, these two did. Yet, they did not ever attempt to take their own lives. Why? Because both of them had developed hupomone – the ability to be unswerved from one’s deliberate purpose and his loyalty to faith and piety by even the greatest trials and sufferings. Rather than considering these trials as reasons to commit suicide, these men of faith considered them as means of strengthening their faith. The person who commits suicide has no concept trials as a means of making steadfastness.

2. There is a place of refuge. The Psalms are particularly helpful in forming the correct concept of how God helps us through the problems of life. In them, God is constantly portrayed as the source of strength and help in the problems of life. For example, notice the following comments taken from the Psalms:

a. When man rise up as enemies against a person: “I cried unto the Lord with my voice, and he heard me out of his holy hill . . . . I will not be afraid of ten thousands of people, that have set themselves against me round about” (3:4, 6).

b. In distress: “Hear me when I call, O God of my righteousness: thou hast enlarged me when I was in distress; . . . But know that the Lord hath set apart him that is godly for himself; the Lord will hear when I call unto him” (Psa. 4:1,3).

c. When slandered: “O Lord my God, in thee do I put my trust: save me from all them that persecute me, and deliver me . . . My defense is of God, which saveth the upright of heart” (Psa. 7:1, 10).

Space will fail me to list all the different kinds of problems faced by the psalmist in which he found God as a source of refuge and strength in overcoming the problems of life. The man who has made the Psalms his daily companion knows that they repeatedly teach the child of God to walk with God day-by-day so that when trouble comes, he can run to God for refuge.

The man who is a potential suicide victim confesses openly that he has not been walking hand-in-hand with God. He is openly acknowledging that he has not built patience or steadfastness into his moral fiber. Rather, when problems in life come for him, he finds nothing which will sustain him through the storms of life. Consequently, he attempts to take his own life.

3. You are worth something to God. One of the problems faced by suicide victims is a feeling of worthlessness. What can the philosophies of atheism and agnosticism offer such a man? They can tell him that he is more highly developed animal than the dog or cat. They tell him that man is inherently good (man’s inhumanity to man negates this affirmation). They can tell him that they wish he would not take his life. But, they cannot make him feel that he is worth something.

The Christian religion can help this man. The Christian fells him that he is worth something because he is created in the image of God (Gen. 1:26, 27). The soul of man which is given to him by God (Ecc. 12:7) is more precious than all of the wealth of this world combined (Matt. 16:26). Furthermore, that soul was so precious in God’s eyes that He willingly sacrificed His only begotten Son to save it (Jn. 3:16). Hence, he has to understand that man is worth something to God. Regarding God’s creation of man in His own image, the psalmist wrote, “For thou hast made him a little lower than the angels, and hast crowned him with glory and dominion. Thou madest him to have dominion over the works of thy hands . . . .” (Psa. 8:5-6). Yes, man is worth something. There is no reason for a person acquainted with the Christian religion to feel worthless.

4. You are loved. Even as the creature which bears the image of God is precious in the eyes of God, so also is he loved by God. The Scriptures repeatedly emphasize God’s love for mankind.

For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life (Jn. 3:16).

For when we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us (Rom. 5:6-8).

There is no reason for a man who is acquainted with the Christian revelation to feel unloved. Perhaps other men might not love him, but God does. The love which God has for us should sustain us through periods when mere men hate us.

5. You belong. Those who attempt suicide sometimes feel as if they do not belong. The Christian undersands that he belongs. The New Testament compares the church to the body of Christ (1 Cor. 12:14-26). In this comparison, every member of Christ has a function to perform, a place to fill. Even as there are no useless parts in the human body, there are no useless parts in the body of Christ. Some of us have more outwardly important places to fill than others have (compare the function of the hand to the liver); however, the mere fact that our function might be more public in nature makes it no more important. Some parts of the body which are the least conspicuous are the most essential (e.g., a man can live without a hand but not without his lungs). Hence, every member of the body of Christ belongs, he has a place to fill and an important job to do. He is needed. Hence, he should not feel empty and unneeded.

Conclusion

Suicide is, from my point of view, the by-product of the influences of atheism, secularism, agnosticism, materialism, and any other “ism” which features “life without God.” The Scriptures teach that the fruits of refusing to have God in one’s knowledge are that God gives man up (Rom. 1:24, 26). The things which happen to us in this life are frequently the result of failing to mature spiritually as we should. I am thoroughly convinced that suicide, when done by those who are sane and sometimes by those who are insane (e.g., the end result of a life in disobedience to God – See the comments regarding King Zimri in 1 Kgs. 16:18-19), comes as a result of failing to learn to handle the problems in life in the manner in which God revealed that we should. When men handle their problems in ways that displease God, they are unable to cope with them. Some resort to pills, others go insane, and other commit suicide. However, all of them have handled the problems of life in the wrong way.

I am constantly reminded of the statements of Paul that godliness is profitable for this life as well as that which is to come (1 Tim. 4:8). Hence, let us exercise ourselves unto godliness. Though I may not understand why God wants me to conduct myself in a certain way, I trust that His way is best and will resolve to be like what he commanded. This is what God means when He commands us to walk by faith (2 Cor. 5:7). The walk of faith is the best preventive to suicide.

Truth Magazine XXIV: 9, pp. 147-149
February 28, 1980

By Wallace H. Little

In our decades-long fight over the institutional issues, it is interesting to note that little has been said about foster care. I believe it is worth mentioning. We have stressed that all existing orphans in the United States could easily be taken care of, and very adequately so, if Christians would just open their hearts and homes and adopt them. In many instances, this is actually what has happened, demonstrating the poverty and hollowness of the liberals’ claim that if the various orphans’ homes among us are not supported by churches of Christ, the children will starve, or “The Catholics will get them.”

But there is a group of children who for various reasons are not adoptable. These remain in institutions until a family will accept them for foster care. I have no idea how many are involved, but believe that it is not just a few, judging from appeals heard on the radio from time to time, seeking foster parents.

Being a foster parent often calls for greater sacrifice and devotion to the Lord, as well as to the children, than is demanded of adoptive parents. First and foremost, there is the sure knowledge that sometime, the state will come back and remove the child. This means foster parents will experience a heart-wrenching agony, because it takes little for most of these children to endear themselves to the foster parents caring for them. Foster parents have accounted for all but one black child being taken care of by white Christians that I know of. Also, I know one family that has had more than thirty (yes, that’s 30) foster children over the years. Each, in its turn, was removed, and the emotional ties built up were torn apart.

While recognizing there are great rewards from God for those who become foster parents, the heart-aches are also great. In my mind, these “parents” are the real heros of the orphan situation, and worthy of our highest commendation for their unselfish devotion to the care of needy children, in accordance with God’s instructions to “visit” them (see Jas 1:27).

Truth Magazine XXIV: 9, p. 146
February 28, 1980

By Johnie Edward

Men will give account for their deeds. Just because God does not punish men for their sins on the spot does not mean that we will escape giving account. In order that you might have a good understanding of what the Bible teaches about the judgment, take a look at these points.

(1) The judgment day is certain. The apostle Paul said, “For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad” (2 Cor. 5:10). Just as surely as you live, there will be a judgment day. Are you ready for it?

(2) The judgment day is an appointed day. As Paul preached to the Athenians he said, “And the times of this ignorance God winked at; but now commandeth all men everywhere to repent: Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men in that he hath raised him from the dead” (Acts 17:30-31).

(3) The judgment will be universal. Everyone will be in the judgment. As Jesus pictured the judgment scene, He said, “When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory; And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats” (Matt. 25:31-32).

(4) The judgment will be individual in nature. The judgment will not be a group judgment but each will be judged individually. “So then every one of us shall give account of himself to God” (Rom. 14:12). Each one is responsible for his own actions while he lives and, in judgment, each will be held responsible. So are you pleased with your actions? Are they in harmony with the Word of God?

(5) We will be judged according to our deeds. John said, “And I saw the dead, small and great, stand before God; and the books were opened and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works” (Rev. 20:12). All things will be laid opened at the judgment (Eccl. 12:13-14). We will give account for every idle word (Matt. 12).

(6) Christ will be the judge. “For the Father judgeth no man, but hath committed all judgment unto the Son” (Jn. 5:22). Since we will stand before Christ to be judged, we had better listen to Him while we live.

(7) The Word of God will be the standard in judgment. Jesus said, “He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day” (Jn. 12:48). Since the.-word of God will be the standard. by which we will be judged we must obey the teachings of the word.

(8) The reward will be handed out in judgment. “For the Son of man shall come in the glory of his. Father with his angels; arid then he shall reward every man according to his works” (Matt. 16:27). The reward will either be eternal death or eternal life (Matt. 25:46). Which will it be for you?

Truth Magazine XXIV: 9, p. 146
February 28, 1980

By P. J. Casebolt

(Note: The following article first appeared in the Cameron Sower, edited by brother Casebolt. Since original bulletin space was limited, it is being re-written and lengthened for us in Truth Magazine.)

The Philippian church possessed many commendable traits. One of these was their determination to “have fellowship in the gospel,” that others may enjoy the same hope and blessings which they had received by the preaching of the gospel. The Philippian church began early in this grace and continued faithfully (Phil. 1:5-7; 4:14-18). The only exception to this rule seemed to be when they lacked opportunity (Phil. 4:10). The Philippians manifested an attitude toward the gospel which needs to be. revived: they considered their fellowship in the gospel a grace, a privilege, and an opportunity to have fruit which would abound to their account.

Preaching the gospel is not just a practice which originated with preachers themselves, for the benefit of preachers. Neither is it something which the church “hires” as though it were some secular service. Paul taught the Corinthians, “Even so bath the Lord ordained that they which preach the gospel should live of the gospel” (1 Cor. 9:14). Both preachers and the church need to understand that gospel preaching is something which the Lord ordained, and all attitudes toward it should be based on this fact.

Sometimes I get the impression that some brethren think they have been ordained by the Lord to make sure that preachers do not “live of the gospel.” Those brethren treat the preacher like an enemy of the faith instead of one with whom they should have fellowship. Brethren, how are you going to support the gospel (have fellowship in it), if you do not support those who preach that gospel? The two are inseparable. Yet, when some congregations begin looking for a preacher, they try to think of ways to economize and “save the Lord’s money” at the preacher’s expense. It is like the preacher has lost his “seniority” by changing locations and is forced to start negotiating all over again. Once again, he is forced to defend his God-given right to “live of the gospel.”

Brethren try to justify their actions sometimes by saying that it is not right to “waste the Lord’s money,” or “preachers shouldn’t be over-paid.” Then tell me, I pray, how the church is going to save the Lord’s money by restricting the Lord’s preacher who preaches the Lord’s gospel? Can we save the money better by keeping it in a bank account? Can we save it better by building comfortable and expensive buildings? Can we save it better by paying the expenses of several preachers who come to “try out,” and finally by paying a big moving expense for the preacher selected? Will the Lord be pleased if we present Him with a large checkbook balance when He comes as proof that we saved His money? If the parable of the talents in Matthew 25 means anything, it surely has an application in this matter.

I know young preachers who have literally been starved out by antagonistic brethren and forced to turn to secular pursuits in order to pay their debts and provide for their families. Just when the church should be encouraging young preachers who have both the desire and ability to preach, it seems that we employ the Darwinian theory of “the survival of the fittest,” and thereby assure the next generation that they will not have enough preachers to do the Lord’s work. It should be of little comfort to boast that we have saved so much of the “Lord’s money” that there are comparatively few preachers left to “live of the gospel.”

Many preachers will continue to preach as they have opportunity, but it is sad that some brethren have succeeded in limiting their opportunities. I cannot understand it.. How are you going to over-pay a preacher who is faithful and able? In the first place, he will not accept too much of the “Lord’s money” and, if he is prospered sufficiently, he will put that much more back into the Lord’s work. A few preachers may not be able to manage money as well as some others, but maybe it is not all their fault. In my earlier years of preaching, I had to juggle my income and expenses in such a way that it should have earned me an honorary degree in bookkeeping and accounting. Maybe my methods were not the most orthodox, and though I did not accept the “survival of the fittest” theory, there were times when I was affected by it.

Why do some brethren feel that they have a divine mandate to keep the preacher poor, while they enjoy all the advantages of a prosperous society? We have already noticed the idea that because the preacher is paid out of the “Lord’s money” the church should “save” all it can. We all need to understand that “the earth is the Lord’s and the fulness thereof,” and that all of us need to use our blessings as good stewards of the grace of God. If brethren can take vacations, trade cars, and do a host of other things with the money God has allowed them to have, why have a different set of rules for the preacher? If those brethren who continually find fault with the preacher and his use of the “Lord’s money” would manage what the Lord has given them a little better, maybe they could give more to the Lord.

If some preachers are guilty of false doctrine or practice, then they need to repent or quit preaching. If they will not do either, then brethren should not pay them just enough to “hold them down,” they should not get a dime of the “Lord’s money.” If some brethren think preachers have it so easy, why do not more of them start preaching? Why is there “a famine in the land” for good preachers? Yes, there are congregations who have the proper attitude toward the preaching of the gospel, and use the Lord’s money in the Lord’s work as best they know how. And, that is why preachers are reluctant to move from these congregations and be at the mercy of those who think they can “save the Lord’s money”. by keeping the preacher in a lower bracket.

Paul was criticized by the very ones who should have commended him (2 Cor. 12:11). One reason the Corinthians did not appreciate Paul and the preaching of the gospel may have been because Paul was not burdensome to them (2 Cor. 12:13). Paul asked forgiveness for his part in the matter. I must confess that in my earlier years of preaching. I have been guilty of not teaching brethren properly concerning the matter of supporting the gospel. I let brethren put me on the defensive, and spent too much time arguing with brethren about my right to live of the gospel, a right which God gave before I was born, and should not need defending.

We preachers need to understand that God has allowed us to be “put in trust with the gospel . . .,” and this sobering thought will keep us humble and determined to use the Lord’s money spent on us as efficiently as possible. And, we need to teach brethren that they are allowed (privileged) to support the gospel by having fellowship with those who preach it. Do not worry about what brethren will think if you teach them their duty regarding this matter, any more than you would worry about what they think when you teach them their duty concerning the Lord’s supper or assembling. Do not waste time arguing with narrowminded brethren about the preacher’s right to live of the gospel the Lord has already decided this matter. If brethren will support you to preach the gospel, “use it rather.” If not, support yourself, and preach where and when you can.

Let us all determine that the situation described by Jeremiah will not prevail when the Lord returns, that we are not forced to say, “The harvest is past, the summer is ended, and we are not saved” (Jer. 8:20).

Truth Magazine XXIV: 8, pp. 140-141
February 21, 1980