Truth Magazine

By Clinton D. Hamilton

The questions to be considered in this column are those often being asked concerning sins committed by one prior to conversion. Some contend that the alien sinner can only commit one sin which is said to be that of unbelief. Accordingly, the argument made in consequence of this affirmation is that one can continue after conversion with the same marital companion that one had while in unbelief. The person, it is said, was not under the law of Christ and only becomes subject to the law after conversion. There-fore, after conversion the argument is that one must abide by the teaching of the Lord on marriage and divorce in Matthew 5:28-32; 19:1-9; Mark 10:1-10, and Luke 16:18. The following questions pinpoint the issues for discussion in this column.

Questions: (1) May a person commit any sin other than unbelief prior to conversion?, and (2) May a person remain with the same marital companion one has when one obeys the gospel?

Response: As always, those who love the Lord must search the Scriptures for the answer to these questions. Paul makes clear whether men are guilty of sins other than unbelief prior to being converted. He listed some of the Corinthians as sinful persons prior to their conversion. The following descriptive terms were used to designate them before they were cleansed: fornicators, idolaters, adulterers, effeminate, abusers of themselves with men, thieves, covetous, drunkards, revilers, and extortioners. He said that such persons shall not inherit the kingdom of God (1 Cor. 6:9-10). He then adds these words, “And such were some of you: but ye were washed, but ye were sanctified, but ye were justified in the name of the Lord Jesus Christ, and in the Spirit of our God” (1 Cor. 6: 11). Attention will now be directed to a careful study of these passages.

Verse 11 says, “and such were some of you.” Such is the translation of tauta, which could well be translated “these things,” which means that some of Corinthians were these things (fornicators, idolaters, etc.) and accordingly would have been guilty of these sins: fornication, idolatry, adultery, effeminacy (voluptuousness), abusers of themselves with men, (sodomy or homosexual activities), thievery(stealing), covetousness, drunkenness, reviling, and extortion (rapaciousness). The verb is “were” which is from the Greek ete. The tense of this verb form is imperfect active indicative, the sense of which describes what was actually occurring in the past, that is, they were being fornicators, idolaters, etc. (see Dana and Mantey, A Manual Grammar of the Greek New Testament 187). These Corinthians were “vividly represented as actually” engaging in these activities in past time prior to their conversion. This passage is a case of the imperfects contemplating “the process as having gone on in the past time up to the time denoted by the context, but without any necessary inference as to whether or not the process has been completed” (Idem.). No doubt, some of them continued in these sins up to the point of their being washed.

Since he had already condemned a fornicator among the Corinthians in chapter 5 and here in chapter 6 warns that those who practice such sins as he lists cannot inherit the kingdom of God, it could be the case that some would seek to do these sins again. If men cannot commit these sins prior to conversion, why did the Holy Spirit through Paul say that they did? A fornicator is one who engages in a prohibited sexual relation and is guilty of the sin of fornication. One could make a parallel statement about each of the terms used in I Corinthians 6:9-10. Each of these is a discrete sin and one cannot amalgamate them into one sin. Fornication is not reviling. Effeminacy is not thievery. Extortion is not idolatry. And one could continue with such statements, but these are enough to make clear the point of the distinctive nature of each sin. Paul by the Holy Spirit says that some of the Corinthians were guilty of these sins prior to their conversion.

There is much more yet to be deduced from these passages. After having stated that some of them were guilty of the catalog of sins listed, Paul then follows with these adversative statements: “but ye were washed, but ye were sanctified, and but ye were justified.” Each of these statements is introduced by alla, an “adversative particle indicating a difference with or contrast to what precedes, in the case of individual clauses as well as whole sentences but, yet, rather, nevertheless, at least” (Arndt and Gingrich 37; see also Thayer 27). The adversatives make no sense in this context if these Corinthians were not guilty of at least some of the sins listed. Their washed, sanctified, and justified condition stands in contrast to their previous condition of being guilty of the sins listed. It is futile to deny this because one finds himself contradicting the Holy Spirit’s testimony. Prior to their conversion, he said some of them were fornicators, idolaters, adulterers, effeminate, abusers of themselves with men, thieves, covetous, drunkards, revilers, and extortioners. They could not have been described with such terms if they had not committed the deeds that are so indicated by them. It is most obvious that one can, and does, commit any number of sins (plural) prior to conversion. To deny this is to deny a plain affirmation of Scripture.

Peter and the other apostles on Pentecost following the resurrection of Christ charged their hearers of having “crucified” Jesus who is both Lord and Christ (Acts 2:36). What was their sin? Murder! “Now when they heard this, they were pricked in their heart, and said unto Peter and the rest of the apostles, Brethren, what shall we do?” (Acts 2:37) The response was to repent and to be baptized in the name of Jesus for the remission of your sins (Acts 2:38). If they had only one sin, that of unbelief, why did the Holy Spirit mention sins (note the plural)? One of the sins that had just been delineated was that of murder in the crucifix-ion of Christ. One would not be remitted of doing something he had not committed. But, if one is forgiven of his sins, then it follows that prior to conversion one has more than one sin. The logic is overwhelmingly simple and undeniable.

What is sin? It is lawlessness, that is, acting outside of what rule says can be done ( 1John 3:4). The term for lawlessness is anomia, which is a compound term formed from the a privative, not or negative, and nomos, law. Accordingly, the idea is that the deed is not within the bounds of what is permitted by rule or law. Vine says of this passage, “This definition of sin sets forth its essential character as the rejection of the law, or will, of God and the substitution of the will of self ” (II:3 17). All unrighteousness (adikia) is sin, that is whatever is not within the plane of what God describes as right (1 John 5: 17). Adikia likewise is a compound word from a-privative, not or negative, and dike, right. Accordingly, the word refers to whatever is not right in the eyes of God. Whatever deed one does at any time that contravenes the law (will) of God or righteousness is a sin, whoever the person may be, saint or alien sinner. They missed the mark or sinned. Sin in these passages is the translation of the word hamartia, which literally means “a missing of the mark” (Vine IV:32). This is why Paul said that some of the Corinthians we; e fornicators, idolaters, adulterers, effeminate, abusers of themselves with men, thieves, covetous, drunkards, revilers, and extortioners. They sinned or missed the mark or the standard that God established in his law for the behavior of his creature man. The response to the first question must be a resounding “yes.”

Attention will now be directed to the second question. If one is doing an act that is called drunkenness by the Holy Spirit prior to conversion, and does the same act after conversion, it is still drunkenness. Baptism does not change the nature of a sin. One can be forgiven of drunkenness or any other sin, if one repents with full, confident faith in Christ, and is baptized in water for the remission of sins. But, if one after baptism does the same act as one did before it, and that act was a sin prior to baptism, it will be sin after baptism. If one were committing fornication in a sexual relation prior to being baptized, that same act with the same person after baptism would still be the same sin. If one were committing adultery in a sexual relation, or in a marital relation, prior to being baptized, and continues that same relation after baptism, it is still adultery. Baptism does not change the nature of the deed or act, nor is one by virtue of being baptized permitted to do the same act after baptism but without sin. One’s conversion does not give one the license to continue in the same sinful act after it, as one was doing before conversion. This logic is irrefutable.

But one says, “The person was forgiven!” Yes, this could well be the case, but this fact is not a license by God for the person to continue in the same deed or act that was sinful as Paul clearly revealed (1 Cor. 6:9-10). Forgiveness blots out a sin so that it is not laid to one’s account, but this forgiveness does not authorize one to continue in the sin. Take a case of a Christian who commits adultery with another’s companion, and confesses the wrong, saying that he genuinely repents of the sin. If this is in fact what he did, then according to the Bible God will forgive him (Acts 8:22; 1 John 1:9, et. al.). But once forgiven, may the person engage in the same act with the same person and be right? Of course not! According to 1 Corinthians 6:9-11, the same thing in principle applies to the alien sinner who is baptized for the remission of sins. Does God’s forgiveness authorize the person to continue in the fornication or adultery with the same person after baptism? Of course not!

Repentance is a change of mind for the better (Thayer in defining metanoia, 405-406; see also Arndt and Gingrich, 513-514). The verb metanoeo means “change one’s mind” (Arndt and Gingrich 513). Thayer says of the word, “to change one’s mind for the better, heartily to amend with abhorrence of one’s past sins” (405). If it is genuine, then there must be fruit meet or suitable to it (Matt. 3:8). This is manifested in one’s turning away from, and no longer engaging in, the sinful act or acts, whatever they may be. If one is committing fornication or adultery in a sexual act with another person prior to repentance and baptism, and the repentance is genuine, then after repentance the person will turn away from, and no longer engage in, the sinful act of fornication or adultery. One may continue to do any act after baptism that is not a violation of the will of God that one may have done before baptism. But one cannot continue in an act after baptism that was a prohibited act and called a specific sin before baptism (1 Cor. 6:9-10).

If one is engaged in an act that is called fornication, the person committing it is called a fornicator before baptism; therefore, the same act with the same person under the same relation after baptism would still be fornication, and the one committing the act would be a fornicator. If one is engaged in adultery before baptism, the same act with the same person after baptism would still be adultery, and the person committing the act would be an adulterer. The nature of the act is not changed by baptism. If one has entered a prohibited marital relation prior to baptism, then the person in the same relation with the same person after baptism would be in a prohibited relation after baptism. The prohibited relation was not changed by baptism.

The response to the second question must be `no” if the marital relation is a prohibited one as set forth in Matthew 5:28-32; 19:19; Mark 10:1-10; Luke 16:18. God’s law concerning sexual behavior and marriage is coextensive with the human family. He said when he created man, “Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and the two shall be one flesh” (Gen. 2:24). Jesus used this passage when he stated, “So that they are no more two, but one flesh. What therefore God hath joined together, let not man put asunder” (Matt. 19:6; see also Mark 10:7-8). Paul used the same passage to show that union with a harlot violates the purpose of one’s body (1Cor. 6:15-18). Fornication has no place in the life of man as God determined his purpose and proper conduct. Men who so argue as to permit it work against God. No one who does this can stand justified in the judgment on the last day. God forbid that any one of us seek to justify adultery or fornication under what-ever banner!

Difficulties arise when individual cases are considered because lapse of time, circumstances, and facts vary from case to case. What one must be careful to do is to state clearly the law of God in an article such as this one. With a broad stroke of the pen one cannot settle all individual cases with generalized statements independent of specific case facts. This much is very clear, however. God’s law is that one man and one woman who enter into marriage properly in God’s sight do so for life (Matt. 5:27-32; 19:1-9; Mark 10:2-12; Luke 16:18; Gen. 2:24; Rom. 7:1-4). If the marital relation is dissolved except for the cause of fornication, then the person marrying another commits adultery and so does the other party in this second union. The one guilty of fornication in a marital relation and is put away cannot marry again. If a person is in a marital relation that violates the law of God, and one repents of the sin, then the marital relation as a consequence (the fruit of repentance) would need to be dissolved. None of us apart from a given set of circumstances that may have occurred can be fair with the case in discerning all the facts independent of some testimony of first hand observers. What we need to do is to teach what the law of God is and urge those whom we teach honestly to apply that law to their case. One does not have any difficulty in ascertaining what the law of God is. Nor is there difficulty in determining what is to be done as the consequence of repentance, if one knows what the facts in a given case are.

Sometimes, individuals express strong words of condemnation against men who teach the truth on this subject because they may believe that these men may have used bad judgment in the condemnation of the error in a given situation. However, an assessment that one has used poor judgment must not be transformed into the charge that he endorses error. One must be careful not to charge another with believing what he does not.

The issue of fellowship is often raised in connection with the discussion of this issue. One may condemn the error taught by someone and yet be in contact with that person in circumstances that cannot be interpreted as justifying, endorsing, encouraging, or participating in the error. In this connection, it should be observed that one fellowships only that which he practices, endorses, or encourages. Fellowship is a joint participation or sharing in common. There are three words that convey this in the New Testament koinonia (communion, fellowship, sharing in common), metoche (partner-ship), and koinonos (denotes a partaker or partner). The preceding definitions are from Vine II:90. Basically, the same definitions are given by Thayer (352, 407) and Arndt and Gingrich (439-440, 516). If one has become a Christian, and another has become a Christian, they are in fellowship as a result of their sharing the same relation to the Godhead. However, one who does not teach error, does not endorse it, and does not encourage it, but condemns it, is not jointly participating or having communion in the error. Fellowship exists when one commits an act that indicates a sharing in the thing said or done. Independent of this, one does not fellowship whatever is under discussion.

Each of us must be careful not slanderously to report about another by attributing to the other that which he actively opposes. Paul said, “and why not (as we are slanderously reported, and as some affirm that we say), Let us do evil that good may come? whose condemnation is just” (Rom. 3 :8). Some may be zealously condemning error and at the same time may be slanderously reporting things about one who condemns the same error. The object must always be to teach truth and condemn any error. But, in the doing of this, one must also avoid the sin of slander in one’s own conduct.

Guardian of Truth XXXIX: 8 p. 5-7
April 20, 1995

 

By Dick Blackford

The president has taken a lot of ribbing over his use of this phrase. It is designed to convince people that he identifies with them. It was used frequently during his campaign for office. It is the politically correct way to get people on your side.

Likewise, some of our brethren seek to convey the same message. Literature sent out by the Herald Of Truth organization and other churchood projects are trying this approach. “Your hurting. We can help,” is the theme used in many mail outs. The problem is, there are a number of people in religious and moral error who are indulging themselves, having a good time, enjoying it, and are not hurting at all! But they still need the gospel because they are in sin!

The writings of many are almost devoid of the words sin and hell. They are trying to reach the “unchurched,” signifying that they don’t see the sin of denominationalism as all that sinful. This approach may get “responses,” but until men are convicted as sinners in need of the grace of God, they will not be truly converted to Christ.

Can you imagine Paul as he speaks to Governor Felix, saying, “You’re hurting. Let us help”? No you cannot, for he “reasoned of righteousness, self-control and the judgment to come” (Acts 24:25). Imagine when he stood on Mars Hill and spoke to the philosophers of Athens, saying, “Ah feel yore pain.” And, by the wildest stretch of your imagination can you hear Peter on Pentecost using these and similar “politically correct” statements? It is difficult to tell those who are at ease that they are hurting or in pain. In fact, it makes no sense and is not the approach used by Christ and the apostles. This is another area in which brethren are drifting from the old paths.

Guardian of Truth XXXIX: 8 p. 4
April 20, 1995

By John R. Hurt

Perhaps you’ve been there. It was a discussion with one of our brothers of the new or different emphasis. The same kind of discussion we are hearing so much these days. He was saying essentially “we need to be preaching more about Jesus and not so much on the church and doctrine.” I was trying to show him the importance of the Lord’s church and he just interrupted and said, “The church is just the people. We don’t need to be talking so much about the people. We need to spend more time preaching Jesus.” Well, I guess I don’t think near as fast on my feet as some of our preaching and debating brethren. Yes, I knew there was a good answer for his point but I couldn’t come up with it right then.

During the last two or three years I’ve come up with a lot of good answers to the question. However, a month or two ago I thought about Isaiah 9:6, 7. If I understand what is being said in this passage, the church is much more than “just the people.” The one who was to be born, who was to be called Wonderful Counselor, and Prince of Peace, would have “the government on his shoulders.” Correct me if I am wrong but I believe the government mentioned here is the church. Yes, the church is the people. The church though, is oh, so much more than just the people! The church is the organizational structure through which the “manifold wisdom of God” is revealed to all generations (Eph. 3:10). The church is the governmental body through which God’s people function here on earth. So what happens when the organizational structure is de-emphasized. The structure loses strength, crumbles and the message becomes perverted.

What happens when the government of God loses control? The same thing that happens when any government loses control anarchy  chaos, confusion, and finally revolution. Then comes the change in the form of government. In this government of men in which we live we have come to readily recognize these facts. Thomas Jefferson, I think, said, “The price of liberty is eternal vigilance.” If this is true in a government of men, how much more so in the government of God! May we ever preach and teach he that is called “Wonderful,” “Counselor,” and “Prince of Peace.” May we also be ever vigilant to continually preach and teach the importance and nature of the glorious “government” resting on his shoulders. Of the increase of his government may there be no end!

Guardian of Truth XXXIX: 8 p. 4
April 20, 1995

By Dennis Abernathy

The word “goal” is defined by Webster as “the end to which a design tends; objectives, aim; an object or end that one strives to attain.”

In 2 Corinthians 5:9, we read: “So we make it our goal to please him, whether we are at home in the body or away from it” (NIV).

Paul made it a point to give constant effort; it was his leading and constant aim to live so as to please God and be found acceptable to him, whether he was to live or die. This should be the great goal or aim of the Christian!

In Philippians 3:13-14, Paul said: “. . . but one thing I do, forgetting those things which are behind and reaching forward to those things which are ahead, I press toward the goal for the prize of the upward call of God in Christ Jesus” (NKJV).

Paul does two things here. (1) He is forgetting the things which are behind. Thus, the Christian must forget all that he has done and remember only that which he has still to do. There is no room for a person or a church which desires to rest upon its laurels or on what it has done in the past. (2) He is reaching forward and pressing toward the goal. It pictures, as it were, a racer going hard for the finish line. He has eyes for nothing but the goal, arms clawing the air, every muscle straining, with his head forward, and his body is bent and angled for the goal. He is going flat out for the finish. Thus, the Christian must forget past achievements and remember only the goal which forever lies ahead!

In 1 Peter 1:9, the apostle Peter says: “For you are receiving the goal (end) of your faith, the salvation of your souls” (NW). Peter is saying that salvation is the goal of faith, and its realization the end or design thereof!

Goals, aims, and objectives are ever so important. What honorable and monumental goals the Christian has! To please the Lord in whatever he does and going flat out to accomplish such, knowing that salvation is the end result, is his goal.

With these things in mind, let us look at some worthy goals that will help us to achieve the things we have just talked about, mainly, the salvation of our souls.

Individual Goals

We will first look at some individual goals. These are goals that will help us as individuals to reach our full potential in the Lord’s kingdom. They will help us fulfill our responsibility as Christians and as members of God’s family.

1. First, I will study the Bible more intently. We are to diligently search the Scriptures (Jn. 5:39), for that is where we learn of Christ. This is to be a daily or regular search (Acts 17:11). We are to study and search the Scriptures because they are from God and they are profitable to us in order that we may be complete and equipped for every good work (2 Tim. 3:16-17). Therefore, we should give attention to reading and study (I Tim. 4:13), because it is the only way we can understand about salvation that is of God and through Christ (Eph. 3:1-6).

Surely, this is a worthy and honorable goal. What kind of Bible study habits do you have? What about your children? What about your young people? What’s more important? Math and science, and English, or the Word of the Lord? (See Jn. 12:48.)

Bible classes are for our benefit, as we gather to study the Bible and learn better how to serve the Lord. How is your class attendance? Is it regular with a desire to learn, or is it spasmodic at best? If many studied and attended classes for school like they do the Bible and Bible classes, illiteracy would abound.

An excellent attitude toward the Bible study is seen in Ezra 7:10: “For Ezra had set his heart to study the law of the Lord, and to practice it, and to teach his statutes and ordinances in Israel” (NASV). Ezra purposed, planned and determined in his heart that he would study God’s law. After studying and learning he determined that he would practice what it said, and then he put forth the effort to teach that law to others. Pretty good summation of what Bible study is all about, wouldn’t you say?

2. I will attend the church assemblies more regularly. We are not to forsake or give up meeting together (Heb. 10:25). We are to continue stedfastly and devote ourselves to worship of God (see Acts 2:42; 1 Cor. 16:1-2; Acts 20:7). Our regular assembling together helps us “draw near to God” (Heb. 10:22); helps us “hold unswervingly to the hope we profess” (10:23); helps us “spur one another on” or “stir up” each other to “love and good deeds” (10:24); and helps us to “encourage one another” (10:25).

What happens when we are sporadic and hit-and-miss in our attendance? We, rather than drawing near to God, find ourselves slipping further away from him. Rather than holding unswervingly to our hope, we find ourselves losing our grip. Rather than spurring each other on to love and good deeds and encouraging one another, we become lax in our service and a discouragement and disappointment to our brethren.

Faithful attendance takes individual commitment and effort. We need encouragement to do it, and we receive it in meeting together, thus it is for our good and benefit. How committed are you to going to heaven? How committed are you to your children’s going to heaven?

Just a word here to young people. You must help your parents in this effort. Do your homework early, help with meals, get ready, get up out of bed. Young people, put the Lord first, for, after all, he put you first, didn’t he?

3.1 will give consistently of my money. The Bible teaches us to “give as we have prospered” (1 Cor. 16:1-2). We are to “cheerfully” give as we “purpose in our hearts” (2 Cor. 9:7). In doing the Lord’s work this should be a matter of “generosity” and not a “grudging obligation” (2 Cor. 9:5). But, having said that, we need to understand that God’s law of sowing and reaping comes into play here. Sparse sowing (meager giving) on our part will reap a “lean harvest” (2 Cor. 9:6). Our giving puts our love to the test. When we give as we should we show our sincere love for our brethren and for our Lord (2 Cor. 8:5,12; 9:13). We may pride ourselves in being “conservative,” but our giving is one area where we need to be “liberal” (2 Cor. 8:2; 9:13).

To put it very simply, I give to God because he gave to me. The Lord left the riches of heaven for my sake that I might through his poverty become rich (2 Cor. 8:9). Why shouldn’t I want to give my money to him? What are my goals? To save a lot of money? To buy a nice house? To drive a nice automobile? To wear fine clothes? To take nice trips? These things are not wrong. But, where does the Lord fit into my budget? Am I so concerned about laying up treasures here on this earth, that I neglect to lay up treasures in heaven (Matt. 6:19-21)? We surely need to examine our hearts. Am I so determined to lay up treasures for myself that I forget to be rich toward God (Lk. 12:15-21)? This is foolishness! Just what is my goal, my aim, my objective with regard to my money?

4. I will teach and invite more compelling and urgently. Early Christians “went everywhere preaching the word” (Acts 8:4). They taught publicly and privately. “And daily in the temple, and in every house, they did not cease teaching and preaching Jesus as the Christ” (Acts 5:42). We should desire the salvation of all we come into contact with and therefore we should try to persuade them to obey the truth. “Knowing, therefore, the terror of the Lord, we persuade men” (2 Cor. 5:11). We must busy ourselves going out into the community urging, compelling and constraining people to come to the Lord (Lk. 14:23). If my attitude and love for the Lord is what it should be, “then will I teach transgressors thy ways; and sinners shall be converted unto thee” (Psa. 51:13).

The apostle Paul’s great desire was that Israel (his own people) might be saved and therefore he prayed and he worked to bring such about (see Rom. 10:1-3). We should do likewise.

Brethren, we are not teaching with the urgency we need. We aren’t talking with people about the Lord as we should. It is good to come to the building and study the Bible and learn our duty and learn how to teach, but such is useless if we do not go out and actually teach others! It is certainly true that little will go according to plan if we have no plan. But, it is equally true that too many dream and plan worthy accomplishments and goals, but far too few stay awake and actually do them! Are you praying and making the effort to teach your friends and neighbors and family?

4. I will live a more spiritual live. Our life is to be one of spiritual service and worship (Rom. 12:1-2). (See also 1 Cor. 3:1-4; 1 Pet. 2:1-5, NIV.) This involves living a sacrificial life and not patterning our life after this world. On Romans 12:2, J.B. Phillips translation has: “Do not let the world pour you into its mold.” A spiritual life is one of zeal and spiritual fervor. Romans 12:11, says: “Never be lacking in zeal, but keep your spiritual fervor” (MV). The spiritual life involves growing through implementation of God’s Word and by rising above jealousies and quarrels which are evidence of acting like mere men. In fact, we are to crave the spiritual milk of the Word so that we can grow and be built into God’s spiritual house, offering spiritual sacrifices through Jesus Christ to God.

Spiritual life is different from “this world” life, even though we live in the world. In other words, we live in this world, but we are not of this world. The spiritual life is a life patterned after the Lord.

Dear reader, are you ready to pattern your life after the Lord; to live for him, sacrificing whatever you must to be pleasing to him? Are you ready to live a life of zeal and spiritual fervor, or do you want to continue along in the muddle of mediocrity? Are you willing to really be different from the world and to give up all friendship with it (Jas. 4:4; 1 Jn. 2:15-17)?

Congregational Goals

Now to some congregational goals. There are some things that the local church must do together. The church needs goals, aims and objectives in its collective work.

1. Grow in love, closeness and unity. “Let brotherly love continue” (Heb. 13:1). In Romans 12:9-10, Paul said: “Love must be sincere. Hate what is evil; cling to what is good. Be devoted to one another in brotherly love. Honor one another above yourselves” (NIV). We should sincerely love our brethren deeply from the heart (1 Pet. 1.22). If this is true of us, then we will give preference to one another. Our brethren will be special to us.

It truly is “good and pleasant when brethren dwell together in unity” (Psa. 133:1). Unity doesn’t happen just because we wish it, but we must “make every effort to keep the unity of the Spirit in the bond of peace” (Eph. 4:3).

Where you have unity, you have agreement. “Can two walk together unless they have agreed to do so?” (Amos 3:3) Thus, brethren must be in agreement, united in mind and thought (1 Cor. 1:10). As the early church was, so must we be. “And the congregation of those who believed were of one heart and soul …. (Acts 4:32). “And day by day continuing with one mind in the temple, and breaking bread from house to house, they were taking their meals together with gladness and sincerity of heart” (Acts 2:46, NASV). Paul admonished the Philippians to make his joy complete by “being of the same mind, maintaining the same love, united in spirit, intent on one purpose” (2:2, NASV). Peter says: “To sum up, let all be harmonious, sympathetic, brotherly, kind-hearted, and humble in spirit” (1 Pet. 3:8, NASV).

Every church’s goal ought to be to grow in love and become closer as it stands united for truth and against all that is evil!

2. Grow in number. Numerical growth is good and to be desired. If we are seeking to save souls we are seeking to grow in number. Brother Hayse Reneau said he was enjoying working with a small church, but the only problem was that he wanted it to get bigger! That sums it up pretty well, I think. The more people that are saved the larger the local church and the more work it can get done. Thus, our desire ought to be that of the “disciples multiplying” in our community. But, of course that will take planning and effort on the part of the local church. The local church can grow spiritually and numerically if we will make up our minds, roll up our sleeves, and get on with the task.

3. Grow financially. The more money the local church has the more work it can do for the Lord. The Lord’s work not only takes everybody working together and praying together, but also giving together! The church can grow financially if the church has the proper goal and the proper motivation and understands the need.

4. Grow in mutual participation. That means every member doing his/her part. In a local church we all have different parts, but we all have a part. Some may have different responsibilities from others, but all have responsibility, due to being a part of a local congregation.

On the job, all must pull their load if there is to be efficiency. We understand that. On a ball team each must fulfill his responsibility as a part of the team or the team will suffer. We understand that. In the local church each member must do his/her part if the church is to function to its potential. Do we understand this? The preacher can do his work, but he can’t do yours. You can do your work, but you can’t do the preachers.

In Ephesians 4:15-16, we read: “grow up into him who is the head, that is, Christ. From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work” (NIV). Every part or each member of the body contributes. Each member supplies. None is excused and none is useless. If the church is to grow each member must work efficiently. This calculates into every member exerting himself/herself to the fullest! This is the only way any local church will ever grow to its fullest potential. When members believe the same thing, when they work toward the same goals, and when they love one another, you have ingredients for successful growth in God’s kingdom.

Guardian of Truth XXXIX: 8 p. 8-10
April 20, 1995