Truth Magazine

By Leonard Tyler

Prayer is one of the great privileges granted to the children of God. I know of none greater so far as this life is concerned – we can talk to God through Jesus, our Mediator, in prayer. Jesus said, “Ask, and it shall be given you.” Paul wrote, “I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men . . . . I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting . . . . Pray without ceasing” (Matt. 7:7; 1 Tim. 2:1, 8; 1 Thess. 5:17). There can be no question rightfully given to reflect upon the duty or privilege of prayer to the believer. Paul’s instructions are applicable today.

Jesus not only taught His disciples to pray, He prayed much: at his baptism (Luke 3:21); in the deserts (Luke 6:16); in the mountain just before selecting His apostles (Luke 9:18); at His transfiguration (Luke 9:27-28). These are a few occasions mentioned by Luke. The apostles of Jesus prayed much and taught all to pray. Surely this impresses each Christian with the importance of prayer. It should also cause each of us to appreciate the privilege of prayer and build within us the incentive to pray.

“Lord, Teach Us To Pray”

Luke gives another occasion of Jesus praying and one of His “disciples, when he ceased, said to Him, Lord, teach us to pray, as John also taught his disciples” (Luke 11:1-13).

Prayer, to me, is a much neglected subject – and especially their request, “Teach us to pray.” We have asked to be taught so many different things, but how many have asked how to pray? Is it because we feel that prayer is automatic or spontaneous? Or could it be that we just do not feel any compulsion or desire to pray? Or, maybe, it is that we accept prayer but have no appreciation for the importance of praying properly, scripturally and acceptably to God. It appears, by observation, that some of us have fallen into the denominational way of thinking regarding prayer: Just so one is honest and sincere, however and for whatever he prays, his prayer will be heard and answered. Search your own heart for the reason we never ask or request – “Teach us how to pray.”

There Are Some Nots To Prayer

(1) Not to be seen and heard of men. The hypocrites liked to pray standing in the synagogues and on street corners to be seen of men. Jesus said, “Verily I say unto you, they have their reward” (Matt. 6:5).

(2) Not for fleshly lust. James said, “Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts” (Jas. 4:3).

(3) Not much speaking (multitude of words). “But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking” (Matt. 6:7). This seems to be a weakness among us. It also hinders some from leading in prayer. They say, “I cannot pray as well as some others.” This means, “I do not have the proper and dignified words.” Remember, one is not heard for his “much speaking.” This suggests that we need to be taught how to pray.

(4) Not self-exaltation. “And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others” (Luke 18:9). This attitude leads one to trust himself. This self-righteous person flatteringly induces himself to set aside God’s commandments for his own. He then looks contemptuously upon anyone who refuses to accept his “self-willed religion.” Is there any greater sin than the sin of presumptuously forming our own will in matters of religion and binding that “human will” upon others?

Humble obedience to God is very fundamental to being a Christian. This requires submission, committing oneself to God for guidance. “Speak, Lord, thy- servant heareth. Command and I will obey.” Samuel told Saul, “Hath the Lord so great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the Lord, he hath also rejected thee from being king” (1 Sam. 15:22-23).

David said, “Keep back thy servant also from presumptuous sins: let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression” (Psa. 19:13). Self-exaltation, self-righteousness has no place in the plan of God for man’s salvation. James said, “God resisteth the proud, but giveth grace unto the humble” (Jas. 4:6). Self-exaltation is opposed to what Jesus said, “Blessed are the poor in spirit . . . they that mourn . . . the meek” (Matt. 5:3, 4, 5). The proud, self centered and self-righteous man must be taught humility, faith and obedience (Jas. 4:6-10), 13-17; Col. 2:23).

Prayer must be offered in harmony with God’s will. This is understandable, since one must be a doer of God’s commandments to pray acceptably (1 Jn. 3:22; Jas. 5:16; 1 Jn. 3:7, 10; Psa. 119:172). Jesus taught His disciples to pray, “Thy will be done, as in heaven, so on earth” (Matt. 6:10). For one to say this is a quibble to evade God’s failure to answer, seems to reflect upon the very first recognition of God’s own prerogative to act within the realm of His own will. To say that God must respond in agreement to any person’s prayer is to subjugate God to man rather than man to God. When a child requests a favor of this father, he does not demand. His father complies with the request as he deems wise. Cannot we allow our Heavenly Father at least this right? He knows what is best and will give it. Our faith in Him bids us to accept that and desirously pray, “Thy will be done, and not mine.”

(5) Not just a set form nor fixed expression. A study of Matthew’s and Luke’s account of Jesus teaching His disciples to pray will prove this (Matt. 6:9-15; Luke 11:2-4). Jesus did not give a set form but rather taught His disciples the “manner” in which to pray. I repeat, it is an example of prayer. The Lord’s prayer is recorded in John 17. Other occasions of Jesus praying are given, but this prayer is offered for all. It is indeed the prayer that should touch our hearts and move us to strive to become instrumental in bringing about its answer. It should also impress upon us the need of prayer. “Lord, teach us how to pray.”

“After This Manner”

This expression is given in W.E. Vine’s Expository Dictionary, “Houtos or houto, thus, in this way, is rendered `after this manner’ in Matt. 6:9; 1 Peter 3:5; Rev. 11:5.” this proves that it is not just a set form of exact words. It is a model by which His disciples were to form their prayers. It is indeed a beautiful model by which we can pattern our prayers. Note:

“Our Father which art in heaven,” expresses one’s reverential trust and absolute dependence upon the Father. He is the “I am that I am.”

Then follows seven petitions, three with reference to God and His kingdom. “Hallowed by thy name,” is the exaltation of the Father in our own hearts to His rightful place above all. “Thy kingdom come,” is a pleading for the kingdom or church to be established. It was, when this was spoken, future, though “at hand,” it is yet to be established. The kingdom was established on the first Pentecost after Christ’s ascension (Acts 2; Col. 1:13; Heb. 12:28). Therefore, we cannot properly pray for the kingdom to come. It is already here. We can now pray for the advancement of the church, the kingdom, or for the spread of its borders.

“Thy will be done,” certainly should be upon the lips of every child of God. We should first endeavor to establish God’s will in our own hearts and then work to teach the gospel of Christ to every creature (Mark 16:15). God’s will is to be done in His kingdom or church. This is that which characterizes God’s children.

The remaining part of the model prayer deals with personal needs. “Give us this day our daily bread.” Praying for daily bread implies that we may ask for temporal benefits for our physical needs. It also seems to imply that we should be content with what we need – not for pleasure nor lust, but for a livelihood. Paul learned to be content (Phil. 4:11). He also wrote to Timothy, “Having food and raiment let us be therewith content” (1 Tim. 6:8). Prayer does not take one’s responsibility away from him. It is no substitute for activity. Neither does it offset God’s will. It is God’s will that all should work to have and to give (Eph. 4:28). But, we must understand, that our ability does not and cannot sustain us. We need God’s help in all things. Therefore, Paul said, “In everything by prayer and supplication with thanksgiving let your requests be made known unto God” (Phil. 4:6). “Work and pray,” is the order of the day.

“And forgive us our debts,” certainly teaches that we can pray for forgiveness. But, again remember, we must apply our own faith, “as we forgive our debtors.” Does not that impress the above thought – one must comply with God’s will. We must do our part. Forgiving another is our responsibility. If we fail to forgive others “their trespasses, neither will your Father forgive you” (Matt. 6:15). Yet we must pray, “Forgive us our trespasses.”

“Lead us not into temptation,” does not mean that we can expect God to take all temptation out of our life. It means that we need God’s help to avoid temptation. We must “abstain from all appearance of evil” (1 Thess. 5:22); nevertheless, we need God’s strength to help us. Pray.

“Deliver us from evil.” None other than God has the power to save us from sin. Our complete dependence upon God is evident. We still need to recognize that we are poor, frail human beings in everlasting need for God’s help. When this is our attitude, we can then pray most sincerely, “For thine is the kingdom, and the power, and the glory, forever, Amen.”

Truth Magazine XXIV: 9, pp. 149-151
February 28, 1980

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