Truth Magazine

By Ron Halbrook

We need to understand the great principles of our salvation, but we must also apply them. When John the immerser was preparing the hearts of men to accept Christ, he pointed out the necessity of applying the great spiritual principles he preached. “Bring forth fruits meet for repentance,” he proclaimed (Matt. 3:7-10). An intellectual or academic understanding is not enough. When Jesus came teaching, he himself said the same thing. “And why call ye me, Lord, Lord, and do not the things which I say?” (Lk. 6:46-49). The same principle was reinforced by the letter of James “to the twelve tribes which are scattered abroad.” James taught that personal application of the word is essential: “But be ye doers of the word, and not hearers only, deceiving your own selves.” God will bless the “doer of the work” and “not a forgetful hearer.” As examples, James used teaching on the tongue, benevolence, and purity from worldliness (Jas. 1:22-27).

It is right to see the application needed by others and to try to help them. But we are not ready to do that until we make needed application to ourselves. When the prophet Nathan told King David about a wicked deed of selfishness which had been done, David responded, “As the Lord liveth, the man that hath done this thing shall surely die . . . .” How quickly David saw the need of application to others. Nathan said, “Thou art the man” (2 Sam. 12:1-7). The great apostle Paul watched his own life, “lest that by any means, when I have preached to others, I myself should be a castaway” (1 Cor. 9:27).

When God declares a man righteous, he can turn from his righteousness and fall from grace (Gal. 5:4). “But when the righteous turneth away from his righteousness, and committeth iniquity, . .shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die” (Ezek. 18:24). “The just shall live by faith” (Rom. 1:17). Those who have never obeyed the Gospel need to seek God’s grace through obedient faith. Those who have obeyed the Gospel and obtained God’s grace must continue in grace by obedient faith.

We are alive unto God so long as we serve Him (Eph. 2:1). But there is an “eternal life” to be given unto the faithful at the end of the road. Now, we have that eternal reward only by right of inheritance, not as a final or present possession. We can forfeit the inheritance. On Judgment Day, “then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” Those on the left “shall go away into everlasting punishment: but the righteous into life eternal” (Matt. 25:31-46). The Holy Spirit reminds us of that great host who escaped Egypt through the Red Sea by divine guidance in Moses. One might think this great host of Israel once favored so mightily by God could never fall under His wrath. “But with many of them God was not well pleased: for they were overthrown in the wilderness” on account of sin. “Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall” (1 Cor. 10:112). Many who pass through the waters of baptism in the Gospel Age will never reach the heavenly rest because of falling into sin without repentance.

Paul spoke of “the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel” (Col. 1:5-6). In his letter to Titus, Paul said those who are “justified by his grace” are “made heirs according to the hope of eternal life.” But he immediately reminded Titus to warn the brethren “that they which have believed in God might be careful to maintain good works” (Tit. 3:7-8). Peter held up before the brethren that “lively hope’=”an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time” (1 Pet. 1:3-5). We can maintain the hope and keep the inheritance sure only by continuing in obedient faith.

How To Be Saved From Past Sins and Come Into God’s Family

Grace, faith, and obedience save us from our past sins and bring us into the family of God. This must be understood and applied. We can know whether we are in God’s family or out of it, in our sins or out of them. As our study continues, notice grace, faith, and obedience in the passages given.

In Matthew 28:19 and Mark 16:15-16, we see God’s grace in providing “the Gospel” and in this provision of the Gospel: “shall be saved.” Men must believe (faith), and be baptized (obedience). Compare Luke 24:46-47. By God’s grace, Christ came “to suffer, and to rise from the dead,” and by grace “remission of sins” is granted. But the preaching of this grace includes the necessity of “repentance” (obedience). A study of John 3:3-6,16; 20:23 reflects divine grace in the work of “the Spirit,” God’s great love, the death of Christ, and remission of sins. The importance of faith is seen in the fact that our Lord explained a spiritual birth which demands true faith in the heart, mind, and soul of the sinner (“believeth”). But entering into the family or “kingdom of God” requires being “born of water.” Men are not born into God’s family or kingdom, they do not manifest true faith, they have not been born “of the Spirit,” until they are baptized in water. Thus they are saved by grace, faith, and obedience.

The Gospel began to go into all the world on the first Pentecost after Jesus arose. God’s grace was preached that day as reference was made to His plan or purpose, the death of Christ, and His resurrection. Grace was seen in preaching, the “remission of sins.” Faith in the Father, the Son, and the Holy Spirit was evidenced when many listeners “were pricked in their heart.” Seeing their lost condition and believing God could save them, they cried out in anguish of heart, “What shall we do?” “Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost” (Acts 2:23, 36-38). Thus, grace and faith without or before obedience did not save; all three were necessary. All three are referred to in Romans 10:8-10, where it is taught that men can be “saved” (grace); “for with the heart man believeth (faith) unto righteousness; and with the mouth confession (obedience) is made unto salvation.” The confessing here is confessing “the Lord Jesus.” God’s grace saves when man’s faith moves him to obey.

A good summary of all this is found in Galatians 3:2627. “For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ.” We are brought into grace (“into Christ,” “put on Christ”) by faith. It is “by faith,” but not until we “have been baptized.” Faith must activate obedience. We are saved from our past sins by grace, through faith, when faith moves us to repent of every sin, to confess Christ’s name, and to be baptized. Thus we are made “children of God.” Every reader can know whether he is lost in sin and whether he is in God’s family, or not. Each one can make application unto himself: “Have I come into God’s grace? Have I come by faith? Have I come by faith repenting, confessing, and being baptized?”

How To Stay Saved Unto The End

Grace, faith, and obedience keep us saved unto the end. First of all, we must walk in the grace of God through obedient faith in daily living. We must grow stronger or we will grow weaker and fall away. If we are to be “kept by the power of God through faith,” it is obvious we cannot afford to let our faith decline and disappear (1 Pet. 1:5). Growing in faith will involve growing in moral courage or virtue, growing in knowledge, growing in self-control or temperance, growing in endurance or patience, growing in godliness, growing in brotherly kindness, growing in love or charity. “For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful . . . give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ” (2 Pet. 1:5-11). We can die unto God and lose the final inheritance by returning to “the deeds of the flesh”: “immorality, impurity, sensuality, idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions (heresies), envyings, drunkenness, carousing, and things like these” (Gal. 5:19-21). Or we can grow in the Lord unto eternal life, producing “the fruit of the Spirit”: “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control” (Gal. 5:22-23).

What are some things that make us grow weaker and fall away? (1) False Doctrine. “Beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness.” The safeguard is to “grow in grace, and in the knowledge of our Lord and Savior Jesus Christ” (2 Pet. 3:17-18). Today, “love” is a cloak for a lawless spirit. In the name of “love,” sound doctrine is watered down, ,fornication committed, rebellions started. “Grace” and “unity” have become watchwords for those who will not draw the line against false doctrine. People who live in sin are being told the grace of God will automatically save them.

(2) Worldliness. This danger ranks second to none! The Holy Spirit pleads for us to “present your bodies a living sacrifice, holy, acceptable unto God . . . And be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God” (Rom. 12:1-2). We are to be changed by the gospel not by the world, and conformed to Christ not to the worldly. As Cecil Willis said, “This is a battle we are losing.” The sad truth is made plain by answering this question: where have brethren learned harmful habits like smoking, drinking, and some even taking drugs-from Christ or the worldly? Shamefully, every immodest dress style worn in the devil’s family is worn by some in the Lord’s (or at least, who think they are; 1 Jn. 3:9). Many congregations are waking up to learn that they have young people and young married couples gambling among themselves, going dancing, attending “night clubs,” and having parties with social drinking. Some sing spiritual songs one day a week and listen to wild, lascivious music six days (or even seven!). Filthy language, reading, and movies characterize not a few. More and more on every hand, brethren are involved in unscriptural marriages, divorces, and remarriages. The church today is being hampered, hindered, and hog-tied by its worldly members. No wonder so many are so weak, and so many fall away! Those who would endure unto the end must awaken.

(3) Carelessness, Neglect, Indifference. There is an attitude neither for or against much of anything. Those whose service to the Lord is “neither cold nor hot” sicken Him; “so then because thou art lukewarm, and neither cold nor hot, I will spew literally, the word is vomit) thee out of my mouth” (Rev. 3:15-16). With T.V., ball games, week-end trips, and a thousand other diversions, it is easy to gradually slip into a take-it-or-leave-it attitude toward the assembly of the church. The indifferent spirit manifests itself in many ways: no active participation in worship, failure to teach and train children, no effort to teach the lost, etc.

(4) Failure to Develop Close Relationship with God. Paul was not interested in simply knowing “about” Christ-he knew several things about Him before obeying the Gospel. Before becoming a Christian, Paul “knew” or judged or thought about Christ “after the flesh”-in a superficial, unthinking way. “Yet now henceforth know we him no more”-Paul no longer looked upon Christ by outward appearances. He desired that he might truly “know him, and the power of his resurrection, and the fellowship of his sufferings” (Phil. 3:10). Paul had not merely “found a suitable religion” or “joined a church” of his choice. He had literally placed his heart, mind, and soul into the hands of Christ for guidance and safekeeping: “for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day” (2 Tim. 1:12). Instead of drifting away from God until He seems like an abstraction, we can grow closer to Him every day. That is not mystical or mysterious. It is simple, if we only desire to live close to Him. We can talk to God in prayer, and listen to God in Bible study. Making this our practice constantly, we may know him better every day we live.

Not only in daily living, but secondly, in the affairs of the church, we must walk in the grace of God through obedient faith. As members of Christ’s body, we are directed by our Head to specific responsibilities with other saints where we live. This joint or collective work pertains to the local church, the church which meets in each community or locality. As members of God’s family, we must do all we can to please God in our collective responsibility.

In all matters of faith and practice, the church must be molded by the divine pattern, not by the pattern of this world’s wisdom. We need nothing more than the Scriptures to set in order the church in organization, work, worship, doctrine, and discipline. “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, throughly furnished unto all good works” (2 Tim. 3:1617). For instance, church organization is one area men have long considered “wide open” for the use of human wisdom-resulting in diversity, dissension, and division. But Paul carefully wrote Titus, not turning him over to his own wisdom, but revealing the wisdom of Clod “that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee” (Tit. 1:5-12). The instructions for church organization were given also to Timothy by the Holy Spirit through Paul, including the details of specific qualifications for church officers. Paul affirms that the things he wrote were more than mere suggestions, advice, or possibilities for consideration. “These things write I unto thee . . . that thou mayest know how thou oughtest to behave thyself in the house of God, which is the pillar and ground of the truth” (1 Tim. 3, esp. vv. 14-15). If divine authority is respected in these matters, God’s people will be pleasing to Him, united, edified, and fully equipped. Obedient faith respects divine authority in all matters of faith and practice.

But in many cases today, obedient faith is being replaced by the spirit of lawlessness. The simplicity of local church organization is giving way to the power structures of centralization through human boards and “brotherhood elderships” in large city churches. The spiritual work of upholding the truth is being supplanted by activities which are social, recreational, and even political in nature. The simple and edifying worship of the New Testament is gradually set aside for worldly show and appeal to the flesh; the extremes of cold formality on the one hand and overheated emotionalism on the other are becoming more commonplace. Denominational doctrine is pouring into the church via denominational concepts of grace, faith, love, legalism, Gospel, justification, etc. Church discipline is being sacrificed for the goal of BIG numbers, BIG finances, and a BIG show of popularity. Such lack of respect for divine authority is not obedient faith and will not save. “The just shall live by faith” (Rom. 1:17). There is no life through disobedience.

Conclusion

Let each of us ask this all-important question, “Am I walking in the grace of God through obedient faith?” Let each of us make application where we need to. We can know the answer to that question, and we cannot fool God about it! If we are guilty of disobedience, let us repent immediately rather than deceiving ourselves. “But be ye doers of the word, and not hearers only, deceiving your own selves . . . . If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart. this man’s religion is vain” (Jas. 1:22,26). Having the promises which are so real in God’s family, “let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God” (2 Cor. 7:1). If we ~ are guilty of disobedience, it will not do to depend on some vague hope of automatic forgiveness; there is no such thing revealed in the Gospel. If we are walking in disobedience, a halfhearted “confession” of “If I have done anything wrong . . .” will not do. “For if our heart condemn us, God is greater than our heart, and knoweth all things” (1 Jn. 3:20). To justify ourselves in sin is to seal our doom, for “God resisteth the proud, but giveth grace unto the humble” (Ja. 4:6).

If we are walking in disobedience, we are walking in unbelief outside the grace of God. If you have never repented, confessed Christ, and been baptized, do so now. It is not a matter of “If I have sinned you are lost in sin (Rom. 6:23; Acts 2:38). Christians who awaken to find themselves practicing sin may find grace to help in time of need. “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 Jn. 1:9). No half-confessing, half-self-justifying confession will do; sin is sin, the wages death. The only real solution is this: “Cleanse your hands, ye sinners; and purify your hearts, ye double minded” (Jas. 4:8).

Let us ever be mindful of the great principles of our salvation-“so great salvation.” “For by grace are ye saved through faith.” “By works a man is justified, and not by faith only” (Eph. 2:8; Jas. 2:24).

Truth Magazine XXI: 32, pp. 504-507
August 18, 1977

By Luther Blackmon

Some time ago I read in a modern textbook on elementary science this statement: “The earth’s history begins with its birth from a cloud of primeval dust.” The textbook did not say where the cloud of primeval dust came from. But the first verse of the Bible says, “In the beginning God created the heavens and the earth.” I accept this for two reasons:

1. Because I believe the Bible to be a revelation from God.

2. This is the only sensible explanation of the origin of matter I have ever heard.

The textbook referred to admits that “our description of azoic times must be based on indirect evidence and scientific guesswork.” But atheists reject the Bible account of creation because they think that belief in an eternal and self-existent God is unrealistic and unscientific. Atheists don’t like to be bothered with origins. They prefer to start with something already in existence (like a fellow building a twenty-story building and trying to leave out the first floor). But give him a “cloud of primeval dust” to start with and it is amazing what theories he can build. But let’s be realistic for a minute and consider origins, the origin of matter to be specific.

(1) Is matter eternal? If anyone thinks so, I haven’t heard about it. (2) Did matter create itself? If so, then it acted before it existed. That would be quite a trick. If anyone thinks that, I don’t believe I have anything to say to him. He’ll be all right. (3) If it did not create itself, then it was created by some outside force. Who or what was that force? The Bible says it was God. Atheism says, “We don’t know, but we know it wasn’t God.” And that’s the scientific approach. Josh Billings used to say, “It ain’t what we don’t know that’s hurting us. It’s knowin’ so many things that ain’t so.”

There had to be a first cause, an uncaused cause. There cannot be an endless chain of dependent clauses. To illustrate: The egg came from the chicken, which in turn came from an egg, which came from another chicken, and so on back. But there had to be somewhere a first chicken or a first egg. Every effect has its cause. The cause must be adequate to ‘produce the effect. My typewriter is an effect. There had to be a cause. It had to be an intelligent cause. Typewriters give evidence of design and contrivance, meaning intelligent planning. The universe shows evidence of intelligent design. Intelligence presupposes personality, and personality in this case is God. Not only is the God of Gen. 1:1 a “force,” He is a Person.

“The Fool hath Said . . .”

There first verse of the 14th Psalm says, “The fool hath said in his heart there is no God.” The first verse of the 19th Psalm says, “The heavens declare the glory of God . . .”

Strange as it may seem, many people say they find it difficult to believe in the existence of an intelligent, eternal, personal, FIRST CAUSE: The Bible calls Him God. But get outside some starlit night and look up. While you are looking, remember that you are standing on a little planet that makes an annual journey of about 588 million miles around the sun, traveling at the rate of more than 63 thousand miles an hour; that the little planet is only one of nine that make up our solar system, and they, too, revolve around the sun. The earth makes it once a year, but it takes Neptune 164 and 1 / 2 years to make the journey. Pluto, I believe, takes 248 years for the same journey. Remember that these planets have their satellites which revolve around, them. The moon is our only satellite, but Jupiter has 12. When you have comprehended the magnitude of this solar system, the space required for it and the perfect timing with which it operates, then remember that our solar system is only one of more than 300 million. Our sun is so large that if it were hollow and had a shell 100 thousand miles thick, there would be plenty of room on the inside of the sun to place both the earth and the moon at their distance of 240 thousand miles apart. Then remember that in the universe there are other suns that make ours look infinitesimal.

Try to imagine the space required for such a galaxy of worlds. Space unlimited. But if you find it hard to conceive of unlimited space, try putting limits on it. What would you have at the end of space? The closest “fixed” star Alpha Centaure, is so far from the earth that the light that left it five years ago is just now getting here, traveling at 186 thousand miles per second!

If you conclude, with these facts before you, that no intelligence was required to produce and arrange all this, that no power was needed to “wind” up this gigantic clock and keep it running, that all this is the result of blind chance, then don’t you smile indulgently at some poor soul if he should tell you that Hamlet was not written by Shakespeare at all, but was the result of an explosion in a print shop.

Truth Magazine XXI: 32, pp. 503-504
August 18, 1977

By Jeffery Kingry

As we pointed out in the previous article, anger has many forms. Anger also expresses itself in ways not easily recognized. Boredom, for instance, is a form of internalized anger. Most believe boredom to be an innocent, passive thing. Actually, it is a resentment against a situation that the person feels incapable of changing. The opposite of boredom is diligence. Instead of being bored, the Christian is to change the uninteresting or slow situation into a productive or beneficial one. (To fight boredom on an assembly line in an auto factory as a younger man, I used to memorize scripture or discuss the Bible with those that worked beside me.) “The sluggard will not plow by reason of the cold. . .I went by the field of the slothful and by the vineyard of the man without understanding, and to it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down. . .(but) the slothful man saith, There is a lion without, I shall be slain in the streets. . .(so) the desire of the slothful killeth him; for his hands refuse to labor. He coveteth greedily all the day long” (Prov. 20:4a; 24:30; 22:13; 21:25,26).

Most bored people could be diligently engaged in some form of work, study, or hobby, but prefer to find excuses to avoid changing their behavior (“It is too cold,” “There might be lions about. I could be attacked!”). Paul condemned the idleness and boredom of the Greeks, “All the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing” (Acts 17:21). Boredom leads to sinful pursuits: “We hear that there are some which walk among you disorderly, working not at all, but are busy bodies” (2 Thess. 3:11). “They (young women) learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they should not” (1 Tim. 5:13). The Holy Spirit’s cure for this is work (2 Thess. 3:8,9) “that with quietness they work, and eat their own bread” (vs. 12). It is God’s will that young women “marry, bear children, guide the house, and give no occasion to the adversary for their railing” (1 Tim. 5:14).

Resentment is anger that is internalized. Grudge bearing is an attitude of “I will not forget this, and if opportunity provides a chance I will hurt in return for my hurt.” Herodias resented John the Baptist and held a grudge against him (Matt. 6:19). Eventually her resentment broke forth when she engineered John’s execution. There are modern Herodias’ that through anger, resentment, and grudge bearing have “engineered” the heads of preachers, elders, and teachers upon a silver platter. Their “behind the scene” wielding of a razor-edged tongue has severed many a head from the shoulder of an unsuspecting adversary. Brethren “grudge” when they do good, but resent the imposition upon their time, person, or finances (cf. 1 Pet. 4:9; Jas. 5:9).

God’s Solution

The first step in overcoming sinful anger is control. To many, this will seem simplistic: “Yeah! Control! If I knew how to control myself, I wouldn’t get angry to start with. What kind of an answer is that?” People fool themselves into thinking that they have no control of their minds, or the words they speak. God says that we do. In fact, we demonstrate our remarkable ability to control ourselves often. Consider the following scene: Dad or Mom is yelling at the kids and at each other. The things the others do just make them angrier and angrier. “I am going to kill you, if you say another word! Don’t talk back to me, I don’t want to hear it! You do as I say this instant, DO YOU HEAR ME! !” Of course, everyone can hear. Then, a knock at the door. Parents look at one another, shoo the kids out of the room, and open the door to the preacher, a neighbor, or a friend come to visit. “Oh! Its so good to see you. Won’t you come in.” The normal voice range is back in play, and everyone sits down to talk in perfect control. We generally control ourselves about those we wish to impress. Often we treat our boss, our friends, even complete strangers with more decency and control than we do those in our own family. Brethren often treat unbelievers better than they do their own brethren. Many times a preacher thinks more of and treats people in the world better than he does his brethren in the church. This wrong must be righted, for the way we treat one another is the same way we treat the Lord (Matt. 25:40; Acts 9:4).

Parents often abuse children verbally. Discipline is more than a rod. Neither parents nor the church should let their own attitude on the subject of child discipline degenerate to the point that they are actually just unthinkingly -victimizing weaker ones. Many times parents get the horse behind the cart in discipline. “Foolishness is bound up in the heart of a child, but the rod of correction shall drive it far from him” (Prov. 22:15). The pattern usually observed and easiest to follow is to slap, spank, and holler and then try to strain out our own muddled thinking just what the lesson is we wanted the child to learn. In God’s dealing with his children he patiently explains and expects good. If His children are disobedient after instruction and rebuke, then he punishes them in His anger only as a last resort. We can be thankful that God has not vented His anger on us as we often vent our anger upon the young because they are weaker and often irritating. “Fathers, provoke not your children unto wrath.”

We can control our anger, because God holds us responsible. The problem with wrath is that too many times we do not hold the object of our anger in high enough esteem to try and control our anger and direct it constructively.

In any relationship we can help one another direct anger correctly. “A soft answer turneth away wrath, but grievous words stir up strife” (Prov. 15:1). “A soft answer” is not sullen silence. Nothing is more provoking than that. But, a soft answer. An answer that is loving, conciliatory, and understanding blunts and deflects anger.

But when two “argue” like angry tennis players, each hitting the ball harder and harder, driving the other farther and farther away into the corner, then soon all ability to stop the exchange is gone. Prov. 17:14 says that the beginning of any fight is like a dike with a leak. If the leak is stopped and plugged right away, before it gets out of hand, it is easy to overcome the water. But, if the leak grows larger as sand and earth erode away, soon the water comes gushing over the dike sweeping it all away. Then it is too difficult to close up the dam. Therefore “leave off contention” before it gets too big. A soft answer is the plug in the dike. It stops the flood before it begins.

Retaliation, self-justification, and personal attack are just the thing to add fuel to the other’s anger-to provoke another angry response, and the two feed off one another like a fire gone out of control. When one starts all discussion mad, then there is no more place to go. It is much like two nations that begin their negotiations on a mutual problem by declaring war. Where can you go? The gradual increase of “godly pressure” described in Matt. 18:15-18 leaves room continually for the one rebuked to repent and come back. Rebuke that backs one into a corner, or “up a tree” with no way of honorably repenting is not right.

Don’t Let the Sun Set

The imperative nature of dealing with the cause of anger is very plainly stated in such passages as Matt. 5:23, 24 and Eph. 4:26. These passages demonstrate that matters must be straightened out, not ignored. The time element that God gives is immediately, before the day ends. Not all wrongs must be righted, for we would find it difficult to even live if every supposed hurt had to be confronted. “Love covers a multitude of sins.” But, those sins not covered by love must be reconciled and put to rest. Some may say, “I overlooked that.” when in reality they didn’t. To say, “I forgive” means to forget as well. Often brethren say “I forgive” but have no intention of forgetting what was done. They continue to use the sin of others as a tool of hurt to produce guilt. This is not forgiveness. We must forgive as God has forgiven us, forgetting and blotting out what has been repented of.

Finally, we must put a proper form of behavior in the place of that wrath we have left behind. We must learn to give of ourselves as a demonstration of our love. Giving must be real “If your enemy thirst, give him to drink” (Rom. 12:20). Baking a pie and taking it to one we are angry with, buying a present, or saying something nice to someone is a real example of a willingness to change. Developing “good will towards man” is a learned behavior. We can love in the face of anger only if we take the example of Jesus seriously and put it into effect in our lives.

Truth Magazine XXI: 32, pp. 502-503
August 18, 1977

By Mike Willis

I have worshiped with a number of congregations in which I have heard the complaint that there was a lack of visitation among the members. Situations have been related to me in which families have been members of a congregation for as much as two years and have been invited into only one or two homes out of a congregation of two hundred people. The same problem exists among many smaller congregations. What usually happens is that each family becomes intimately associated with one or two close friends and are perfectly happy with associating with each other to the exclusion of all other saints. The old-fashioned virtue of hospitality is sadly missing among the saints in many congregations.

What Is Hospitality?

The Greek word from which “hospitality” is translated is philoxenos, a compound word composed of philos (love) and xenos (stranger) which means “love of strangers.” To understand what this virtue is, we need to study how hospitality was practiced during biblical days. Too, the social customs of those in the Middle East are enlightening as to what genuine hospitality really is.

When an Arab greets a stranger, he greets him with the saying, “My house is yours” as a part of his salutation. One of their proverbs was, “The guest while in the house is its lord.” Furthermore, the guest was inviolable. What that meant was that he could not be harmed while in the house of the host. Even if the guest was the host’s meanest enemy, so long as he was in the house no one could hurt him. The practice of hospitality is still held in high esteem among Arabian people.

With this background, let us look at some biblical examples of hospitality. When Abraham dwelt by the oaks at Mamre, he received a visitation from the Lord. Three men appeared to him while he dwelt there. When Abraham saw them, “he ran from the tent door to meet them, and bowed himself to the earth, and said, ‘My lord, if now I have found favor in your sight, please do not pass your servant by’ ” (Gen. 18:2-3). This shows us how Abraham practiced hospitality and, thereby, “entertained angels without knowing it” (Heb. 13:2). When these same men went to Sodom, they met Lot sitting by the gates of Sodom; he said, ” ‘Now behold, my lords, please turn aside into your servant’s house, and spend the night, and wash your feet; then you may rise early and go on your way.’ They said however, ‘No, but we shall spend the night in the square.’ Yet he urged them strongly, so they turned aside to him and entered his house; .and he prepared a feast for them, and baked unleavened bread, and they ate” (Gen. 19:2-3). As another case of an hospitable person, consider Job. When he was being charged with gross misconduct, he protested saying, “The alien has not lodged outside, for I have opened my doors to the traveler” (31:32).

From these biblical references and the knowledge of the customs in the Middle East, we can better understand what hospitality is; it is the receiving of strangers into our homes. “The hospitality of today, by which is meant the entertainment of friends or relatives, hardly comes within the Bib. usage of the term as denoting a special virtue” (International Standard Bible Encyclopedia, Vol. III, p. 1433). However, we see just how bad the situation is with reference to hospitality when we notice that many congregations are not even entertaining relatives and near friends, much less strangers!

Hospitality Is Commanded

The dedicated Christian has no choice as to whether he will practice hospitality or not. To practice hospitality is a commandment of God; hence, he can only choose to obey or to disobey. Let us consider some of the passages which speak of hospitality as a command. As one of the virtues by which we present our bodies as living sacrifices to God (Rom. 12:1-2), Paul said that Christians need to be “practicing hospitality” (12:13). Peter commanded, “Be hospitable to one another without complaint” (1 Pet. 4:9). The author of Hebrews wrote, “Let love of the brethren continue. Do not neglect to show hospitality to strangers, for by this some have entertained angels without knowing it” (13:1-2). When Jesus gave the parable of the separation of the sheep and goats, He showed that one’s treatment of the stranger was a determining factor in the eternal destiny of man. The saved person was the man who treated Jesus as follows: “I was a stranger, and you invited me in” (Mt. 25:35); the lost man was the man who treated Jesus as follows: “I was a stranger and you did not invite Me in” (v. 43). Of course, the one who treats his brother in the way described has treated Jesus that way. Hence, how we receive strangers will affect our eternal destiny.

Elders are to be “given to hospitality” (1 Tim. 3:2). Inasmuch as the elder is to be a man who has a goodly quantity of each of the virtues listed in 1 Tim. 3:1-8, he should be a man who habitually practices hospitality. He should be an example of an hospitable man. The elder who invites only his relatives and close friends into his home for his own social entertainment is not meeting this qualification! He is to be a man who invites the stranger (such as the member of the church who just moved into town or the person who was just recently baptized) into his home. Inviting one’s close friends into one’s house on Friday night to play cards is no special virtue.

The woman who can be put on the church roll for regular support must be one who has shown hospitality. Among the qualifications which the “widow indeed” must be able to meet are the following: “if she has shown hospitality to strangers, if she has washed the saints feet” (1 Tim. 5:10). In twentieth century life, we have grown to depend upon social security for support in our old age. We have nearly forgotten the role which the early church played in supporting aged widows. I’ fear that we have also forgotten at least some of the virtues which qualified the “widow indeed” to be placed on the church’s roll. Since the one who does the work of making the home fit to receive guests is the woman, this was one of the qualifications for a “widow indeed.” Christian ladies, how many of you are going to be qualified to be a “widow indeed” in this area?

How To Exercise Hospitality

1. Regularly. Inasmuch as being hospitable is a part of Christian living, the Christian should regularly practice hospitality. The Christian who does not invite people into his home is guilty of sin; he is disregarding a commandment of God just as surely as Adam and Eve were when they ate the forbidden fruit.

2. One to another. Peter said, “Be hospitable to one another . . .” (1 Pet. 4:9); hence, hospitality should be practiced within every local congregation. Paul commanded Christians to “rejoice with those who rejoice, and weep with those who weep” (Rom. 12:15). This demands a level of intimacy which cannot be had by greeting each other at the door on the days on which the church assembles for services and never seeing each other at any other time. Just saying, “Good morning! It’s good to see you out today!” is not sufficient contact with our brethren to be able to share their joys and sorrows. We need to get to know each other better than that. This will demand constant association with each other.

3. Without murmuring. Again, Peter said, “Be hospitable to one another without complaint.” Sometimes hospitality is practiced because no one else will do it. I have known of congregations who scheduled a meeting but had no one willing to “keep the preacher.” Finally, someone begrudgingly said, “No one else will keep the preacher, so I guess that I am going to have to do it.” That, my brethren, is not the proper kind of hospitality. Today, in our affluence, we simply put the preacher in a motel. Personally, I think that it is a move away from a virtue commanded by God (i.e. to practice hospitality) when so many saints within the congregations have such ample facilities to receive a brother who is a stranger into their homes. I consider my home most richly blessed by the opportunity to keep a visiting preacher for a week of gospel meetings.

4. Not for recompense. On one occasion Jesus said, “When you give a luncheon or a dinner, do not invite your friends or your brothers or your relatives or rich neighbors, lest they also invite you in return, and repayment come to you. But when you give a reception, invite the poor, the crippled, the lame, the blind, and you will be blessed, since they do not have the means to repay you; for you will be repaid at the resurrection of the righteous” (Lk. 14:12-14). Too much of our hospitality is of the “theyhad-us-over-so-we-should-have-them-over” variety. This is not the kind of hospitality which Jesus asked of us.

Conclusion

Frankly, I have always found that inviting a person whom I am trying to convert into my home has been advantageous to winning that person to Christ. Too, new members of the congregation should be quickly received by the saints. Through this kind of reception of strangers, the Lord’s church can be aided in its growth. I cannot understand a situation in which a visitor goes away from the services of the Lord’s church feeling that the church was not friendly. If that happens, something is wrong, assuming that the visitor did not make a mad dash for the door.

Furthermore, let me add that the virtue of practicing hospitality does not belong to a select few in the congregation; it belongs to every saint. I say that because I have generally found that those who complain the loudest about the fact that no one has them over generally have no one over. Somewhere down the line, this complaining Christian is going to have to look at himself. Does he not have an obligation to serve just as much as any other saint? God did not send us to be served; He sent us to serve. Hence, if the congregation where you attend is not hospitable, quit complaining and get started doing something to correct the situation!

Truth Magazine XXI: 32, pp. 499-501
August 18, 1977