Truth Magazine

By Keith Sharp

“Blessed are the merciful: for they shall obtain mercy” (Matt. 5:7).

Our federal government has a policy of granting American citizenship to those aliens who meet lawfully stipulated requirements. But, even though a former alien has become a naturalized citizen, he can forfeit the privileges of citizenship in our Republic by failure to demonstrate loyalty to the nation and obedience to its laws.

In the beatitudes, the Master announced the qualities of character that citizens of the kingdom of Heaven are required to possess. The first four beatitudes describe the requisites of character one must possess to gain citizenship in the kingdom. The final four announce qualities of character necessary for one to maintain that citizenship.

The fifth beatitude, recorded in Matthew 5:7, reveals the first of these marks of character demanded for maintaining our citizenship in God’s kingdom. It is true that our gaining entrance into the kingdom is dependent upon the mercy of the Father (John 3:5; Tit. 3:5). However, this new birth is not conditioned upon our extending mercy to others. Rather, this is a condition upon which we continue to enjoy the Father’s abundant mercy.

What is the lesson of the fifth beatitude? We shall discover this by finding the answers to three other questions:

How can we be merciful? Of course, a merciful person is one who shows mercy. But, what is “mercy”? Two words, “mercy” and “compassion,” are closely related to one another. “Compassion” is sympathy for those in need of help. It means we actually suffer with those who suffer (cf. 1 Cor. 12:26). “Compassion” is what a loving mother feels when she weeps with and for her injured child. The one who has compassion puts himself in the place of the one who is in need. “Compassion” leads to “mercy.” “Mercy” is actually relieving those in need. It is the action that results from compassion. The Samaritan of the Lord’s parable “had compassion on” the injured traveler. As the result the compassionate Samaritan “showed mercy on him” (Luke 10:25-37), i.e., he relieved his needs. Mercy assumes that the recipient is actually in need and that the giver has the ability to supply the need.

We demonstrate mercy to others by forgiving them when they wrong us (Matt. 18:21-35), by helping them when they are in need (Matt. 25:34-40), and by not being harsh in our judgment of them (Luke 6:36-38; Matt. 7:1-5). All these manifestations of mercy will be far easier if we first “put ourselves in their shoes.”

In what way do the merciful obtain mercy? The supreme example of mercy is the coming of the Son of God to this earth. We were in desperate need of salvation (Rom. 3:23; 6:23). He, alorte could save us (John 14:6; Acts 4:10-12; 13:23). He came and lived as a man, thus literally putting Himself in our place (Phil. 2:5-8). As the result, Christians have a great and merciful High Priest Who has been through all the temptations and trials we can encounter. Thus understanding, He gives us help in our trials and ministers His own blood before the mercy seat on high as the propitiation for our sins when we come to the Father through Him in prayer (Heb. 2:17-18; 4:14-16). But, His mercy to us, extended to us in the forgiveness of our sins and the help to meet temptations, as we pray, is conditioned upon our being merciful to others (Matt. 6:12,14,15).

Why do the merciful obtain God’s mercy? It is God’s purpose that we, as His children, become more and more like Him (2 Pet. 1:24). The Father is supremely merciful (Exod. 34:5-7; Psalm 103:8). When we demonstrate mercy, we show that we are becoming “partakers of the divine nature” and will be fit companions for God in eternity. Thus, God in turn abundantly blesses us with mercy in the form of strength and forgiveness.

In no action do we more accurately imitate our merciful Father than in showing mercy. If God so abundantly showers us with His mercy, should we not also be merciful, that He might continue to bless us?

“Not to the man of dollars,

Not to the man of deeds,

Not unto craft and cunning,

Not unto human creeds;

Not to the one whose passion

Is for the world’s renown,

Not in the form of fashion

Cometh a blessing down.

“But to the one whose spirit

Yearns for the great and good;

Unto the one whose storehouse

Yieldeth the hungry food;

Unto the one who labors

Fearless of foe or frown;

Unto the kindly-hearted,

Cometh a blessing down.”

Mary Frances Tucker

Truth Magazine XX: 27, pp. 425-426
July 8, 1976

By David O. Lanius, Jr.

The name Christian is one of the most misused Words in our vocabulary. The term is used only three times in the Scriptures (Acts 11:26; 26:28; 1 Pet. 4:16), and each time it has reference to individuals who are followers, disciples, or even trailers of Christ. It is always used as a noun, never as an adjective.

Many have assumed the name Christian rather than having it assigned to them by God. Let us notice that there are many such people today in this generation.

Not all good people are Christians. Just because we are good moral people it does not mean we have met the requirements for being a child of God (Christian). Nicodemus and Cornelius were both good men (John 3:1-5; Acts 10), but neither were born-again believers. Each had to hear and obey to become a child of God.

Not all religious people are Christians. There were heathens during the day of the apostle Paul who were called religious (Acts 17:22). Paul thought himself to be religious before -his own conversion, but he learned that his religion was in vain. There are two types of religion, pure and vain (Jas. 1:26-27), and most religions are vain and false.

Joining or attending a church of your choice does not make one a Christian just as sitting in a corn field will not make one a farmer. This is one of the greatest problems today, thinking one can be a Christian no matter which church they might attend. The Bible speaks of one church (Eph. 4:4; Matt. 16:18; Col. 1:18). There were only Christians in the beginning of the First Century. There were no such things as “hyphenated” Christians. The term Baptist, Catholic, Methodist, Mormon, etc. Christian simply did not exist.

At this point of our article we need to consider a question, “Just who are Christians?” First we would note that all who have obeyed the gospel from the heart (Rom. 6:16-18) are Christians. In obeying the gospel from the heart it means we have done as God has instructed us. Those who are really children of God are those who have heard the word of God (Rom. 10:17); believed the word (Mark 16:16); repented of their sins (Luke 13:3-5; cf. 2 Cor. 7:10); confessed their faith in Christ (Matt. 10:32-33; Rom. 10.:9-10; Acts 8:37; and have been baptized for the remission of their sins (Acts 2:38; Rom. 6:3-5; Gal. 3:26-27). At this point of time one becomes a Christian, a child of God, a member of the Lord’s church (Acts 2:47).

After becoming a child of God it is always very important that we continue in the paths of righteousness. Christ left us the perfect example to follow (1 Pet. 2:21-22), and if we follow this example we will be pleasing to God. There are those who are children of God who really cannot consider themselves Christians because they have fallen back into the world (cf. Gal.5:4). One cannot call himself a Christian if he refuses to follow his leader, and truly Christ is the leader, or head of the saved (Acts 2:47; Col. 1:18; Eph. 1:22-23). If you have been a Christian then why not repent of your sins, and pray to God that they might be forgiven, using Jesus as your Intercessor and Mediator (Acts 8:18-24; John 1:1-2). May we all stop now and ask, “Can I really consider myself a follower or disciple of Jesus”?

Let us be simply Christians doing the Lord’s will in the Lord’s church. Are you a Christian? If not obey today while there is time and opportunity. If you are a faithful Christian continue to help spread this message of Christ. The harvest is plentiful, but the laborers are few.

Truth Magazine XX: 27, pp. 424-425
July 8, 1976

By David A. Webb

What better illustration could be given to show the necessity of unity and cooperation among members within the Lord’s church than to compare that church, with its many members, with the human body. The illustration is used many times to stress the absolute importance of functioning as the head (Christ) directs.

We are all aware that the members of a body which is in perfect physical health will function only upon the receipt of a “message” sent from the brain through the central nervous system. When a “short circuit” develops in this delicate electrical system trouble occurs. This may result in the rather obvious involuntary movement of the various effected members of the body, causing a loss of proper “motor control.” Such a condition exists in every body to some extent, the twitching of an eye, or the sudden shiver from a blast of cold air. These minute, involuntary movements of various members of the body do not effect the overall ability of the body to function in an otherwise normal fashion.

The problem becomes serious when a member of the body involuntarily moves on a regular basis, and to such a degree that normal body functions are hampered.

Carl Ketcherside, unlike the apostle Paul, would have the body of Christ composed of members joined together but functioning independently from each other and independently from the brain itself. No body can function in unity unless each member functions the same way. ‘The sensory receptors in the right hand should react in the same manner as the sensory receptors in the left hand when they come in contact with a hot object. The hand that quickly reacts by withdrawing is functioning in harmony with impulses from the brain, but the hand that remains to be burned has a defect in its delicate system of nerves connecting it to the brain.

Carl Ketcherside’s “Body of Christ” is one that has its right hand functioning differently than its left. He apparently sees no problem in allowing one to withdraw from a harmful environment and allowing the other to burn, Obviously such a condition is not typical of a healthy body that functions together in harmony.

On the other hand, the apostle Paul pictures the body of Christ functioning together as one working unit for the benefit of every member. Every part of the body is guided by the same head, and they all operate in the same manner when suddenly introduced to a harmful environment.

Every person who is directed by all of the teachings of Christ will be united with every other person who is directed by those same teachings. They will be “perfectly joined together in the same mind and in the same judgment” (1 Cor. 1:10). This does not restrict some independent movement (Rom. 14), but will insure that such movement will never impair the function of the body of Christ.

Any other condition would be considered as unhealthy by the Great Physician Himself.

Truth Magazine XX: 27, p. 423
July 8, 1976

By Roy E. Cogdill

There is on every hand in the world today a great deal being said about “Unity.” This is a subject worth talking about! Indeed it is worthy of our doing something about it! Just talking about it is not enough! We need, however, to be sure that what we say about it is in accordance with truth and that what we do about it is in harmony with the will of God. This is where the present “unity movements” are failing.

When men talk about unity and count themselves to be interested in unity and yet fail to achieve it, they must recognize that the failure is caused by something. Is unity impossible of attainment? Is it impractical and unrealistic to pray and work to achieve unity? If not, then why doesn’t it become a reality? It is not because men are not talking about unity and trying to do something about unity that it has not become a reality. Pretty largely it has not been achieved because men want to attain it on their own terms rather than upon the basis and in harmony with the terms and conditions revealed in the Word of God.

When men talk about unity and hold their unity conferences they need to examine their own hearts and convictions to determine whether they are trying to effect real unity or are simply seeking federation or union. They are not the same. Spiritual unity cannot be put upon the same basis of political federation. In politics no matter how much difference there may be in ideology, since they are human philosophy and ideals, compromise can effect a federation or at least an understanding so that different systems of political philosophy can live together or at least side by side and peace and cooperation can be a reality. This, of course, is not often achieved because too many are unwilling to grant to others the right to their way of life. Hence, we have different systems of political philosophy in the world trying to exterminate and destroy anything that is contrary. This results in war and strife politically. Compromise is essential in human affairs.

But we need to remember that in matters spiritual and eternal the philosophy by which we are to be guided is not a human system. If it were, it would not matter whether we have unity or not. But we are impelled to seek unity in spiritual “Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me” (John 17:20-21).

But Jesus was not praying for superficial union upon the basis of compromise. He was praying for “unity”-“That they may all be one; as thou, Father art in me, and I in thee, that they also may be one in us.” He was praying for the same kind of unity to exist among “believers” that exists between Him and the Father. The unity between the Father and the Son is not superficially reached upon the basis of compromise or accommodation. Organic unity without spiritual unity is of no account. It pleases Satan abundantly, as does any compromise, but it falls far short of God’s requirement of those who would serve Him.

God’s Plan

Ephesians, chapter four, sets forth the unity of the Spirit or God’s plan for unity. Anything short of it is futile and vain. The essential elements prescribed by divine will eliminates all of the human arrangements and compromises that can be worked out. These elements will make no allowance for sectarian or denominational union but demand complete unity.

There is one God. This means unity in worship. It allows no other God. We must be united in worshiping the one and only God of heaven and earth. This demands a recognition by all of the majesty of Jehovah, the God of the Bible. He is the Father of all, above all, through all and in all. He is the creator of “the world and all things therein” and is “Lord of heaven and earth” (Acts 17:24). “He hath made of one blood all nations of men.” “In Him we live and move and have our being.” We have been made in His image, endowed with His Spirit, and His offspring. From Him we receive life and breath and all things. He is the giver of every good and perfect gift.

If this is not the God in whom you believe and serve, then you cannot partake of the unity God prescribes and which is the obligation of all who would serve Him. Anything short of faith in the God Paul preached and the’, Bible reveals is unbelief. Religious atheism is no better than pagan atheism or heathen atheism. If God is dead-the words are incongrous and contradictorym-then He never lived. If he does not exist now as the true and living God (1 Thess. 1:9), then he never existed as such and the Bible is a falsehood and unworthy of being believed about anything. On this point of divine truth as in every other there is no room for compromise. Unbelief of the testimony of God’s Word on this, or any other point, cannot be tolerated for those who believe not the truth will be damned (2 Thess. 2:12). God is not dead–it is faith in God that is dead or dying in so many hearts.

In the beginning of the law given through Moses to Israel, God laid down the principle that is fixed and eternal, “I am the Lord your God, You shall have no -other gods before me” (Exodus 20:2-3). He further stipulated, “You shall not make yourself a graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down to them or serve them; for I the Lord your God am a jealous God.” There is no compromise to me made with idolators, not even Catholic idolators who bow down before their man made images to say their prayers and offer their worship. There cannot be any unity in the worship of the one true and living God between any Christian and any Catholic upon this point and there is no compromise between truth and error. The prohibition is just as effective now as it was ill the law then for it is prescribed by the very nature of God and based. upon eternal truth.

This God, revealed in the Bible, in whorn we must unite worshipping, is not only Father of us all, but is above all. His majesty is supreme. We are His creatures and will render an account unto Him (Romans 14:12). His will must be done on earth as it is in heaven. About this there cannof be any compromise. Our disposition ill everything must be “not my will but thine be done.” This is all that will make unity possible and any other attitude will produce and sustain division. God can be served and worshipped upon no other premise, Complete reverence for God’s will, because He is God, and because we are accountable to Him is the essence of Christianity and therefore fundamental in its importance in unity among Christians. Paul declared, “Wherefore we labour, that whether present or absent, we may be accepted of Him” (2 Cor. 5:9). God must be pleased and any sort of ecumenical arrangement or movement that does not respect His will and please Him is entirely in vain and not worth the effort it requires. There can be no compromise here. If we unite, it must be upori the recognition that there is but “one God” and He is the God of the Bible.

Truth Magazine XX: 27, pp. 422-423
July 8, 1976