Truth Magazine

By Keith Sharp

“Blessed are the pure in heart: for they shall see God” (Matt. 5:8).

The climax of Dante Alighieri’s classic “Divine Comedy” is his imaginary journey to Heaven where he beholds God upon His resplendent throne. Of that glorious vision he sang:

“Because my sight, becoming purified,

Was entering more and more into the ray

Of the High Light which of itself is true.”(1)

Dante felt that purity of vision would enable him to see God, the Source of all truth.

What a thrilling proclamation the Lord announced! We can be so blessed as to actually see the Eternal One upon whose face no mortal may look and live (Ex. 33:17-23). Who are “the pure in heart”? How shall they “see God”?

The basic meaning of the word translated “pure” is “unmixed, unadulterated, unalloyed.”(2) It is also translated in the Scriptures as “clean” and “clear.”(3)

Sometimes, when discussing how to be saved, denominational people attempt to escape the force of plain teaching of the Scriptures by claiming, as they pat themselves on the left side of the chest, “I know I’ve been saved. I can feel it right here in my heart.”

What is the heart? It is not, as some suppose, the physical organ which pumps the blood throughout the circulatory system. The Bible depicts the heart as that part of man which thinks (Matt. 9:4), reasons (Mk. 2:6, 8), ponders (Lk. 2:19), understands (Matt. 13:15), believes (Rom. 10:10), doubts (Mk. 11:23), imagines (Lk. 1:51), desires (Rom. 10:1), loves (Matt. 22:37), sorrows (Jn. 16:6), rejoices (Jn. 16:22; Acts 2:26), lusts (Rom. 1:24), despises (2 Sam. 6:16), purposes (Acts 11:23), determines (1 Cor. 7:37 ASV), obeys (Rom. 6:17, 18). These are functions of the intellect, emotions, and will. These faculties the Bible ascribes to the heart. It may be tried (1 Thess. 2:4), established (1 Thess. 3:13), comforted (Col. 4:8), directed (2 Thess. 3:5), stolen (2 Sam. 15:6), deceived (Rom. 16:18). None of this is possible to the physical heart.

The Bible is the seat of thoughts, motives, and desires. It is the residence of understanding, spring of emotions, and throne of obedience. The heart is involved in every act of rational man. Gold holds every man responsible for the condition of his own heart. ‘Keep thy heart with all diligence; for out of it are the issues of life.’ (Prov. 4:23). Jesus blamed the Jews for the grossness of their heart. ‘For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.’ (Matt. 13:15).(4)

Who, then, are the “pure in heart”?

The pure in heart of our text are not: (1) People who have never sinned, for: ‘All have sinned, and come short of the glory of God.’ (Rom: 3:23). (2) Individuals who, having been forgiven, live above sin, that is, lead perfect sinless lives, for: ‘If we say we have no sin, we deceive ourselves, and the truth is not in us.’ (1 Jn. 1:8).(5)

Remember, Jesus is using a figure of speech. The parts of the figure must agree. Those who are “pure in heart . . . shall see.” The figure, are well as the recognized usage of the words employed, demands that the Lord is describing the happiness of those who have “clear” understanding of truth.

The ‘pure in heart’ are those who have a clear and unmixed understanding of the truth. Their understanding is unimpaired by an admixture of error.(6)

The sixth beatitude teaches the necessity of a clear understanding of truth for one to receive the blessings of the Heavenly kingdom.

Of the importance of truth, Jesus announced: “And ye shall know the truth, and the truth shall make you free” Un. 8:32). Solomon admonished, “Buy the truth, and sell it not” (Prov. 23:23). Jesus is the Truth (Jn. 14:6); the Word of God is the revelation of that Truth (Jn. 17:17). Without the love of the truth, we cannot be saved (2 Thess. 2:10-12).

How do “the pure in heart . . . see God?” I cannot improve upon the excellent comments penned by Brother J.P. Lusby on this matter, thus I simply quote them.

The word ‘see’ frequently means to discern, understand, comprehend, experience, possess, enjoy. Christ said some ‘shall not see life.’ (Jn. 3:36). That is, they shall not come into possession of life. David said God would not suffer ‘thine Holy One to see corruption.’ (Psa. 16:10). He shall not experience or enter into corruption. ‘Except a man be born again, he cannot see the kingdom of God.’ (Jn. 3:3). The explanation Jesus gives of this statement is, ‘He cannot enter into the kingdom of God.’ (Jn. 3:5). Therefore, he cannot enjoy it.

To see God is to enter into relation with him, to possess his kingdom and enjoy its blessings. Yo enter into relation with God is impossible apart from truth (Jn. 8:32). Therefore, the supreme importance and absolute necessity of coming into a knowledge of the truth.

To see the Son is to see the Father. (Jn. 14:9). The multitudes saw the Son in his physical presence, but they did not understand his mission. They did not see him as ‘the Lamb of God, which taketh away the sin of the world.’ They did not perceive the nature of his work, therefore they did not understand the plan of his Father for their salvation. Consequently, they turned to a system of righteousness of their own devising, and refused to come unto Christ that they might have life. (Rom. 10:1-4; Jn. 5:40). They were not pure in heart. They were afflicted with double vision, which kept them from understanding and believing the truth. ‘If any man willeth to do his will, he shall know of the teaching, whether it is of God, or whether I speak from myself.’ (Jn. 7:17 ASV). There must be sincere desire.

There are three distinct kinds of sight- physical, mental, and spiritual. Physical sight enables us to distinguish material objects. Mental sight enables man to discover the laws of nature. Spiritual sight enables man to see clearly the unseen. (2 Cor. 4:18).

Surely no one would insist that to ‘see God’ means to discern him with the eye of physical vision. The scripture says: ‘No man hath seen God at any time.’ Neither is God seen by reason, apart from revelation. The philosopher and man of science have reasoned, philosophized and theorized, but they have traveled farther from God. ‘For seeing that in the wisdom of God the world through its wisdom knew not God, it was God’s good pleasure through the foolishness of the preaching to save them that believe.’ (1 Cor. 1:21 ASV). It is through revelation men see God. This revelation is addressed to the spiritual sight, the heart of man. (1 Cor. 2:9-16). Those who are pure in heart see God through his revealed word; that is, those who have a true and accurate perception of the truth, through obedience to it, enter into covenant relation with him. Thus they become recipients of his grace and have fellowship with him.

Thayer informs us that the metaphorical use of the word translated ‘see’ is ‘to be admitted into intimate and blessed fellowship with God in his future kingdom, Mt. 5:8; Heb. 12:14.’ Of course, the kingdom was future at the time Christ preached on the mount, and he was furnishing his disciples some previews of the kingdom. Our text has reference to those who enter it, naming a condition upon which entrance is predicated. To see the kingdom is to enter into it. This is accomplished in the new birth (Jn. 3:3, 5). To see God is to enter into relation with him. This is accomplished by the sincere heart rendering obedience to the gospel. (Matt. 28:19; 1 Pet. 1:22, 23; Acts 2:36-47; Heb. 5:8, 9).(7)

The pure in heart shall see God. Those who have a clear understanding of the truth, as revealed in the Word of God, acting upon the truth, shall enter into a saved relationship with the Father. Therefore, I plead with you, “Harden not your hearts” to the truth (Heb. 3:7-8). Rather, be so receptive and obedient to the truth that when the Author of that truth stands before you as Judge, to announce your eternal fate, He may pronounce the happy sentence, “blessed are your eyes, for they see” (Matt. 13:16), that you may “enter . . . into the joy of thy lord” (Matt. 25:21).

Endnotes

1. Dante Alighieri, Divine Comedy, trans. John Ciardi (1954), in Renaissance Thought: Dante and Machiavelli, ed. Norman F. Cantor and Peter L. Klein (Waltham, Massachusetts, 1969), p. 86.

2. William Barclay, The Gospel of Matthew (Philadelphia, 1956), p. 101.

3. Robert Young, Analytical Concordance to the Bible (Grand Rapids, Michigan), Index-Lexicon to the New Testament, p. 77.

4. J.P. Lusby, “The Pure in Heart,” Faith and Facts Quarterly, October, 1975, pp. 3-4.

5. Ibid., p. 6.

6. Ibid., p. 7.

7. Ibid., pp. 4-6.

Truth Magazine XX: 28, pp. 444-445
July 15, 1976

By Don Potts

The most repulsive word in the tongue of men or angels is death! Death is a subject we avoid like a plague, but of those of you now reading this article, some of you may not live to see 1976 come to an end. What death has done for our friends, he will surely do for us. Each one of us can say with Job, “For I know that thou will bring me to death and to the house appointed for all living” (Job 20:23). Some of us may die sooner than others, but all at last will hear his call. We are marching in a great procession toward the grave, judgment and eternity! But death is everywhere, the fields that yesterday were green are today brown and lifeless. The tree whose branches were filled with lovely foliage and blew so gracefully in the summer wind, a thing of true beauty; now it is nothing but a lifeless trunk. Our childhood found us the very essence of strength and vigor, but today our faces are wrinkled, our hair is turning gray and steps that once were quick and lively have slowed their pace. Soon those once strong and beautiful bodies will perish in the grave.

Perish the thought you say, talk about something more pleasant. But still, death as an irresistible force, like a marching army on the field of battle coming nearer, and nearer, and finally life’s battle is over. When death finally comes, the undertaker embalms our lifeless body with hope to preserve our body for just a few more days. The body is dressed in the finest of garments, the face is painted to resemble life, and hopefully, to hide the presence of death. When the casket reaches the place of burial, artificial grass is placed over the cold clods of fresh dug earth and the banks of the grave decked with flowers to hide the hideous face of death. Yet, our efforts to stay the cold, chilly hand of death are in the end, futile. “There is no man that hath power over the spirit to retain the spirit; neither hath he power in the day of death: and there is no discharge in that war” (Eccl. 8:8).

In the last 24 hours it is estimated that approximately 206,000 souls have died, and if the world should stand another 24 hours, 206,000 more souls will meet their maker. There is no way to avoid the inevitable. “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned” (Rom. 5:12). One of England’s queens cried out on her death-bed, “Millions for an inch of time!” All the money in the world will not buy one second of time when death summons. I once read of a beautiful statue in a St. Louis museum, a statue which teaches a great lesson. The statue depicts a sculptor at work on probably what he thinks will be his masterpiece. But death appears and beckons to him and he must go, leaving his masterpiece unfinished. How many masterpieces have been left behind, unfinished because of the sudden interruption of death. In Taylor’s paraphrase of Psalms 146:4, he renders it like this, “For every man must die. His breathing stops, life ends, and in a moment all he plans for himself is ended.”

The Death of the Righteous

Death befalls all, but not to all alike. It is human to fear the unseen, but could it be that death to the righteous is one of lifes most rewarding experiences9 Suppose a child in his mother’s womb is about to be born, and suppose he has complete use of his mental faculties. Knowing that soon he is to be removed from that state of security and all that is so familiar to him, he is filled with fear and anxiety! What kind of dreadful world will he awake in? But, once born, he finds that all he once feared is the most rewarding experience he has ever known. He finds himself in a world of beauty that is beyond his wildest dream. For the righteous dead, this is true. The Psalmist said, “Precious in the sight of the Lord is the death of his Saints” (Ps. 116:118). True, it is a sad experience for the loved ones of that departed soul. They must readjust their life to their absence, and it is natural for this to bring heartache and tears. But the shortest verse in the Bible tells us “Jesus wepe’ (John 11:35). When Jesus saw Mary weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled and the record tells us, he wept. In the dampest, darkest, drearest, blackest night, when the crepe hangs on the door, when the vibrating heartstrings of the deceased family cries out in desperation, Thank God, Jesus cares!!

“Does Jesus care when I’ve said ‘goodby’

To the dearest on earth to me,

And my sad heart aches till it nearly breaks,

Is it aught to Him? does He see?

“Oh yes, He cares, I know He cares,

His heart is touched with my grief;

When the days are weary,

The long nights dreary, I know my Savior cares.”

Yes, thank God and take courage! As the apostle exhorts, “I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope” (1 Thess. 4:13-18). For the righteous, it puts us one step closer to our eternal home. “. . . Blessed are the dead which die in the Lord from henceforth: Yea, saith the spirit, that they may rest from their labours; and their works do follow them” (Rev. 14:13).

The Death of the Sinful and Rebellious

For those who go on in their sins it will be a day-of sorrow! When death comes, his soul-the real you-will leave the physical temple and wing it’s way into the eternal flames of a burning Hell! Paul spoke of “the sting of death.” The soul that has been careless, indifferent, unconcerned and rebellious will have a sad awakening! When the drunkard in his dying minutes audits up his life and sees his poor weeping wife, who in the hours of intoxication he abused, and his children who went hungry, ragged and uneducated, what a sting!

Imagine, if you can, the man who lived a life of immorality as he recalls all the innocent young ladies he has robbed of their purity. Some of them in a fallen state of ruin, bodies diseased, aged, wrinkled and worn! He may also see the illegitimate children he has fathered and whose lives he has shamed. Or, perhaps in that dying hour to see all the souls of murdered babies, slaughtered by the hands of physicians in abortions, who have vowed to give their lives in the preservation of life. Oh, the terrible sting of sin!

On the other hand, here is the man who has heard the gospel expounded, and listened to the sweet invitation songs of the Saints, but hardened his heart and said “No” to Christ. In Hell he may very well see the weeping, tormented souls of loved ones he might have saved, but he would not. For such, death will be a dark, lonely, horrible experience! Go to the bed of the dying sinner and see the anxiety, the dread, the despair, which surround him. Gibbon, just before he died, said, “All is now lost . . . finally, irrecoverably lost . . . All is dark and doubtful. I know not where I’m going.” Sin stung! The French infidel lay on his deathbed, looking up at his physician said, “I’m abandoned by God and man. I’ll give you half of what I am worth if you’ll give me six more months of life.” And the doctor responded, “That cannot be.” Death stung! Why? Because of his sin of unbelief!

Thomas Paine, as he came to his dying hour exclaimed, “0 Lord, help me, for I cannot bear to be left alone! Please Lord!” “The sting of death is sin” (1 Cor. 15:56). My friends, thanks to Christ you need not die the death of the wicked! Christ came that you might have life and have it more abundantly (John 10:10). John tells us that that life in in His Son (1 John 5:11). By being baptized into Christ you can have access to that life. (Rom. 6:3; Gal. 3:26,27).

Is there one pondering the thoughts of this article, who at this hour is unprepared to die? You know the truth, but through hardness of heart you have turned down a loving saviour who died for you. What a treacherous path you tread. “He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy” (Prov. 29:1). Brethren, we cannot live wrong and die right!

Truth Magazine XX: 28, pp. 442-443
July 15, 1976

By Jimmy Tuten, Jr.

The New Testament church is a called out body of people who have been redeemed by the blood of Jesus. They were called by the Gospel of Christ (2 Thess. 2:14). Having responded to the call of God, members of the church were translated from darkness to light (Col. 1:13). They must now walk as children of light (1 Jn. 1:5-7).

As a body of saved people, the church sustains certain relationships. These relationships present to the mind certain characteristics and concepts about the nature of the church. In this writing we observe these relationships in order to give the reader a better qnderstanding of what the church is. In this way a greater appreciation of the Divine institution for which Christ died can be brought about.

(1) In relation to God, the church is the family of God. The churches of Galatia were made up of people who had believed and been baptized (Gal. 3:26-27). As such they were called “children of God” (Gal. 3:26). As the children of God they constituted the family of God. If we are not children of God we are children of the devil. “In this the children of God are manifest, and the children of the devil: Whosoever doeth not righteousness is not of God . . .” (1 Jn. 3:10). These children who belong to God stand in relation to God. They are His! In relation to each other they are brethren. The Bible says, “for both he that sanctifieth and they who are sanctified are all one: for which cause he is not ashamed to call them brethren” (Heb. 2:11). Various inspired writers often referred to members of the church as “brethren” (1 Cor. 6:8; 1 Pet. 5:9). “Brethren” is a vital term. It signified a family relationship; a relationship to God. As such it means the same today. It is a great honor to be part of the family of God. Only then can we address Him as “our Father” (Matt. 6:9).

(2) In relation to construction, the church is called the building of God. Paul said, “ye are God’s building” (1 Cor. 3:9). This is a rich feature, full of meaning. It is a feature Paul elaborates on in verses 10-23. He would have us take heed how we build on the foundation (1 Cor. 3:12-15). There is the danger of building on human wisdom. Instead of building with imperishable truth, some may build with perishable material or even forsake the true foundation altogether. This is a danger to be guarded against. The congregation is the temple of God (1 Cor. 3:16). Woe to him who builds to make it something else!

(3) As to form of government, the church is a kingdom. Contrary to the doctrine of premillennialists, the kingdom of God does in fact now exist. The writer of Hebrews says, “wherefore we receiving a kingdom which cannot be moved . . .” (Heb. 12:28). John said, “who also am your brother, and companion in tribulation, and in the kingdom” (Rev. 1:9). Paul says we are translated into the kingdom (Col. 1:13). The now existent kingdom is identified with the church. This is evident from the fact that Paul says there is “one body” (Eph. 4:4). When this statement was written the church existed (Acts 2:47). So did the kingdom (Heb. 12:28). Yet the inspired apostle Paul said there is “one body.” This shows that the church and the kingdom are the same. In Matthew 16:18 Jesus said, “I will build my church”. In the next verse he referred to the keys of the kingdom. There is only one door and the keys of the kingdom fit the door of the church. The door of the kingdom is the door of the church. The term “church” presents the feature as seen in the nature of the members, i.e., the called out people. The body is called a church to emphasize this “called out” feature. It is a kingdom because it is ruled on the principle of a monarchy. The institution over which Christ rules is the church (Eph. 1:22). As head of the church, Christ is King (1 Tim. 6:15). He is head of the church and ruler over the kingdom at the same time. Thus the church is a kingdom. The church is identified as the kingdom. They both exist now as one institution. We can be members of the church (Acts 2:38, 47) and citizens in the kingdom (Eph. 2:19).

(4) In relation to the work accomplished, the church is the vineyard of The Lord. Paul referred to the church as a “husbandry” or tillage (1 Cor. 3:9). This metaphor, applied to the local church, suggests diligent toil (in this case of the apostle Paul and his fellowworkers) and spiritual fruitfulness. To stress that we are all laborers in the kingdom (Matt. 21:43), the Lord stressed the laborer in the vineyard aspect (Matt. 21:28-31, 33-43). In this we sow seed (Matt. 13:3-9, 18-23), as well as bear fruit (Jn. 15:8; Gal. 5:22-24). Jesus expects us to work in the church. That is why He has hired laborers into His vineyard (Matt. 20:1). We can rest assured that our Death! labor is not in vain in the Lord (1 Cor. 15:58). God help us to always abound in the work of the Lord.

(5) In relation to Christ., the church is the bride of Christ. In the Ephesian letter Paul demonstrated the responsibilities of the husband and wife. After doing this he said, “this is a great mystery: but I speak concerning Christ and the church” (Eph. 5:32). To the church at Rome, Paul said, “wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead . . .” (Rom. 7:4). These verses clearly demonstrate that the church is the bride of Christ. As a wife reverences and obeys her husband, members of the church are to reverence and obey Christ. The wife wears the name of the husband, so the church wears the name of Christ. Hence, it is called the “Church of Christ” to show that Christ owns the church (Rom. 16:16). This is an endearing and beloved relationship. It should be cherished by those who are saints.

Conclusion

Friend, you can be a member of the church. As the “house of God” (1 Tim. 3:15), the church is God’s family. You become a part of God’s family by becoming a child of God. The Bible says, “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 (Gal. 3:26-27, emphasis mine, jt). Believe and be baptized today. You will become a child of God and a member of the greatest institution on earth, the church of Christ (Acts 2:38, 47). The church was purchased at the cost of the blood of Christ (Acts 20:28). Surely you want to be a part of it. We plea for the distinctiveness of the New Testament church.

Truth Magazine XX: 28, pp. 441-442
July 15, 1976

By Keith Clayton

Don’t you think we ought to do as the first century Christians did! Doesn’t Acts 2:46 and 20:11 contain the authority for Saints’ gathering together for the purpose of consuming a common meal? What about the “love feast” that early Christians engaged in?

These are a sample of the questions that are received by myself from people who are used to the denominational social concept of the Gospel. Being a Congregationalist and Episcopalian for the first 24 years of this earthly life, I can understand why people will be disconcerted at the idea that the church does not engage in “dime a dip” suppers. If one were to rightly divide the whole counsel of God, he would find that there is no authority for the church collective to engage in suppers, or any other purely social events (such as, marriages, receptions, guitar lessons, funerals, etc.). I lump most social events that others would have the church of our Lord to be involved in as the social gospel, or a gospel other than the spiritual one delivered by Jesus. People today are socially conscious. In other words, people think that everything should be done in a mass societal effort (Boles Home, Missionary Society, Herald of Truth, et.al.). People within, and outside the church sometimes confuse the difference between what an individual’s responsibilities are, and what a particular group’s responsibilities are. The church is an organization, whose founder is God, that is designed to do His work-save souls-not socialize. There is only one, so far as I know, social purpose that the church collective can engage in, and that is relief of destitute Christians (and Christians only. The individual Christian has obligations to fulfill that the church cannot and should not be involved in (i.e. helping neighbors, giving blood, etc.).

The church’s meeting house is not sacred, as seems to be the present denominational thought, but rather, is an expediency for the Lord’s people to gather in and bring in alien sinners into an atmosphere conducive to learning the Word of God, unto salvation. We must stop at this juncture and think, if a meeting house is erected (at great cost) for doing God’s work, then dare we use it for any purpose that Jesus, our master, has riot authorized? Shall we be guilty of the sin of presumption? I pray not!

Let’s examine Acts 2:46 and 20:11 to see if therein contains a request from the word to have common meals at the assembly or if we (the church) should gather, as a matter of faith, for the consumption of a common meal. Notice in Acts 2:46 that a set of circumstances existed, peculiar to that time. It was the day of pentecost, or shortly there after, and the church was just being established. The Christians were going from house to house (as opposed to from assembly to assembly) and bringing their meals with them (each brought his own meal). These are clearly individuals rejoicing because of their recent salvation. This is not authority for the church to do the same. Example: A brother moves to Milton, Vermont, buys a house, and settles in to work for the Lord. I find out and go to his house, bring some food and rejoice and we edify one another in the Faith. Is that the church meeting for a common meal, or is it individual brothers in Christ?

In Acts 20:11 we have another example of the churches meeting to hear a portion of the word of God, delivered by the apostle Paul. Note, the church did not gather for the purpose of eating a common meal, but rather to hear of things pertaining to Godliness. It so happened that Paul preached an extended amount of time and the people were hungry, and Paul had to go on a journey, so they nourished their bodies, as was necessary to sustain life. It does not follow that since the church collective can plan their worship such that a meal will have to be consumed. It does follow that individual Christian families can, and should gather in such manner and should prefer Christian fellowship and association.

Now we arrive at the “love-feasts.” The love-feasts are a very nebulus sort of aspect of early Christian life. It is possible that early Christians were, as individuals, exhorted to favor members of the Lord’s body over worldly persons (Gal. 6:10). Not very much is known about these love-feasts and it is only merationed twice in the New Testement, and one of those two times there is negative consequences of the feast (2 Peter 2:13). We certainly do not know enough to definitely say that Jesus wants us to engage in lovefeasts, as the church of Christ collectively. Here is what I know of them. Jude 12 and 2 Peter 2:13 both make only passing mention of the fact that such a feast existed, but nothing substantial can be derived as to whether is was a function of the church or individuals. Any historical accounts and commentaries that I have read on the subject would lend support to the notion that these feasts were taken on by individual Christians and not the assembly of Saints collective. The love-feast was an effort of “rich” Christians to share their wealth with less fortunate brothers and sisters. One way they did this was to share their food with less fortunate brethren. When we, today, help out less fortunate brethren, we are doing the same thing, we just do not call it a “love feast.” It is notable to observe that in 2 Peter 2:13, the love-feast had turned into a blemish on Christians. The word for love-feast, in this passage, has been translated differently in different versions. The New American Standard, for example, renders it as carouse, which is not a spiritual thing that Christians should be engaged in, individually or collectively (Gal. 5:19-21). The context of Peter 2:13 has to be considered because it shows that although something may seem good, it may not be expedient because of what the possible future implications are (read 2 Peter 2:12-16).

If a person has talked much about the subject of “eating in the meeting house,” I’m sure 1 Corinthians 11 was mentioned. Of course, the main thrust of verses 17-34 is abuse of the Lord’s Supper. Paul gives some precautionary advice on the subject and that is to not eat common meals at the assembly. I believe that a secondary application can be inferred. I think that we can infer that since Paul gave advice to eat at home, the mission of the church is not social, but rather, spiritual. If it were permissable to eat common meals at the assembly, Paul would have said to separate the Lord” Supper from your common meals, but, he did not! He said to eat your meals away from the assembly, at home (vs. 22 & 34).

Truth Magazine XX: 28, pp. 439-440
July 15, 1976