Truth Magazine

By Tom M. Roberts

Beggars are an uncommon sight in America. Though it is true that we have problems with the homeless, unemployed and poor in our nation, there are the safety nets of food stamps, shelters, welfare support and multitudes of charitable and religious organizations that operate twenty-four hours a day and three hundred sixty-five days of the year. Many countries of the world today have a different attitude and less concern for the poor, permitting beggars to roam the streets and scavenge a living as best they can. Some religions, such as Hinduism, even incorporate “karma” into their justification for a lack of charity, advocating that one’s position in life is the just payment for evil deeds in a past life. Thus, one who is poor and needy is getting “justice” for past sins and society should not interfere. These poor are simply ignored and left to their destiny. I suppose it is better to be needy in America than in a Hindu state, if one must be needy at all.

Not all beggars are welfare cheats and deadbeats. There are times when world events trigger calamities such as wars, refugees and famine. Nature on the rampage has been known to destroy homes, crops and the necessary amenities so that disease and pestilence spring up and affect millions. Dramatic social changes (revolutions, programs, etc.) often force many into destitution. Many of us have been so protected by insurance, retirement plans, savings, governmental programs such as disaster relief or by civic orders such as the Red Cross that we can scarce imagine the total devastation others have experienced. However, take away these benefits and we might learn first hand what many in the world today know about being in need. Imagine, if you can, that you have no job, no food in the house for today’s meal, no bank account, no retirement funds, no government help, no welfare protection, your home is taken from you and your family has absolutely nothing between them and starvation. I know that such thinking is foreign to our affluent way of life, but try to put yourself in that desperate situation and then ask, “What do I do now?” We might learn what it means to be in need beyond our control.

We might even learn what it meant to be a Christian in the first century.

It Is Better to Give Than to Receive

Early Christians lived in a world far different from ours. Lots of people, in and out of the church, suffered on a daily basis without any “safety nets” between them and poverty. But Christians were especially susceptible to deprivation since discipleship took away any last vestiges of help due to the alienation from family and nation. One of the worst financial decisions to be made by anyone could be that of becoming a Christian. Yet it is from this crucible of suffering that Luke draws one of the greatest themes of the Book of Acts: benevolence. New Testament Christianity forever becomes our model of a people who took care of its own, who breathed life into the teaching of Jesus that “it is better to give than to receive” (Acts 20:35).

There are at least three occasions when the early church had opportunity to test their resolve concerning needy brethren. On each of these events, without government assistance or without institutional oversight, faith passed the tests and forever set the standard (above and beyond contemporary social practices) with which we measure ourselves today.

Church to Needy Members

It has been conjectured that many Jews from foreign nations (Acts 2:9-11) who obeyed the gospel stayed beyond their planned expectations due to the extraordinary events on Pentecost and fell into need. Without jobs and income, their funds would have been soon exhausted. Regardless, it is true that needy saints existed in the days immediately following the establishment of the church. From the beginning, Christians helped Christians. We are told by Luke that “all that believed were together and had all things common; and they sold their possessions and goods, and parted them to all, according as any man had need” (2:44-45). Beyond individual participation, the whole church was involved, for we are told later (4:32ff) that “the multitude of them that believed were of one heart and soul; and not one of them said that aught of the things which he possessed was his own; but they had all things common . . . for neither was there among them any that lacked: for as many as were possessors of lands or houses sold them, and brought the price of the things that were sold, and laid them at the apostles’ feet: and distribution was made unto each, according as any one had need.”

It was during these same days that some of the widows were overlooked in the “daily ministration.” Grecian (or foreign born) Jewish Christians were being neglected while Hebrews (local residents) were cared for. The solution by the apostles was that servants of the church (later identified as deacons: 1 Tim. 3:8) were appointed to administer the funds of the church (corporate action, if you will). Note that it was the “business” (v. 3) of the church to administer these funds through its own workers and not the work of some institutional “widows’ home.” There are benefits to benevolence beyond the immediate physical relief that comes through sharing and fellowship. This cannot be experienced by proxy benevolence through institutional businesses. Luke’s account clearly emphasized the “giving and receiving” aspect of benevolence.

Church to Needy Churches

Not many years later (circa 45 A.D.), there was a severe famine in Judea. We are told by Luke that it was in the days of Claudius (who reigned from 41-54 A.D.). Historians note that there were four such “dearths” throughout the world during his tenure, but that one was especially severe in Judea and it is recorded in Acts 11:27-30. In this instance, we are told that benevolence not only “begins at home” (as in the earlier accounts in Jerusalem) but spreads its considerations to bret ren who are strangers in other cities. Brethren at Antioch were told by prophets (including Agabus) that such a famine would occur and “the disciples, every man according to his ability, determined to send relief unto the brethren that dwelt in Judea: which also they did, sending it to the elders by the hand of Barnabas and Saul.”

Here is God’s welfare plan: brethren helping brethren. When a common faith and love is shared, hearts are touched at the plight of suffering disciples. There is no need to wait for the government to act, for institutional organizations to “grease the machinery,” for inter-congregational aggregates to be formed. The church at Antioch sent the relief (whether food, money, etc.) by the hands of Barnabas and Saul (thus, congregational action). The relief was sent to the elders of the needy churches. No mention is made of “elders over all Judea,” nor is it implied that the Jerusalem elders oversaw the distribution to all the churches (a diocesan concept). Harmonizing Acts 11 with all that the Bible teaches about congregational independence tells us that the elders under consideration were the elders in every needy church who received the funds from Barnabas and Saul and made distribution in each church according to their wisdom. The simplicity of Luke’s account impresses us with the ability each church has to act on its own to have fellowship with needy brethren.

Churches to a Needy Church

Not to be confused with the events of Acts 11, Luke recorded the third occasion for benevolence years later in Acts 24:17 where Paul defended himself before Felix, the governor. Tertullus charged Paul with sedition by labeling him “a pestilent fellow, and a mover of insurrections among all the Jews throughout the world” (v. 5). By contrast, and to show the innocency of his mission, Paul replied that he had come “to bring alms to my nation” (v. 17).

This passing reference by Paul is all that is stated by Luke regarding the events also recorded in 1 Corinthians 16, 2 Corinthians 8-9, Romans 15:25-28. However, it was a major undertaking, involving churches in Achaia, Galatia and Macedonia. The “nation” for whom the benevolent relief was intended is identified as “saints” in Jerusalem (1 Cor. 16:13; 2 Cor. 8:4; 9:1). We are not told how much money was contributed, but care was exercised to respect congregational autonomy in the selection of the messengers (1 Cor. 16:3; 2 Cor. 8:23). Again, it is impressive that the church, without denominational hierarchy or intercongregational supervision could act in such a way to fulfill the need of the hour, doing so from an altruistic, selfless motive because their hearts were touched by the plight of suffering brethren.

One additional consideration that needs to be underscored is the fact that this benevolence went from (for the most part) Gentile churches to a Jewish church. An earlier article in this series emphasized the integration of Gentiles into a previously Jewish church. A great controversy ensued because Judaizing teachers did not want Gentiles to be allowed membership. Now, after this has been settled, we see how deeply ingrained brotherhood had become when Gentiles returned carnal things for the spiritual truth they had received. As Paul stated it: “For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to minister unto them in carnal things” (Rom. 15:27). This added dimension of benevolence shows that true love and concern cross the borders of race and nationality when we give ourselves to the Lord. Disciples in Macedonia in “deep poverty” (2 Cor. 8:2) gave even “beyond their power” and were noted for the “riches of their liberality.” Such is the power that constrains Christians when fellow Christians are in need.

Modern events have proven that the benevolent spirit still exists among brethren around the world. American brethren have helped other Christians from the Philippines to Mexico, from Europe to Africa. Reading the Acts gives us renewed incentives to be tenderhearted in our generation. As we abound in “faith, and utterance, and knowledge, and all earnestness. . . let us abound in this grace also” (2 Cor. 8:7).

Guardian of Truth XXXVI: 14, pp. 428-429
July 16, 1992

By Dennis Abernathy

“When I Survey the Wondrous Cross,” was written by Isaac Watts in 1707 and first appeared in Hymns and Spiritual Songs. Its original title was “Crucifixion to the World by the Cross of Christ.”

Isaac Watts was born on July 17, 1674, in Southhampton, England and was the eldest of nine children. He was a very bright young man. He learned Latin at the age of five, Greek at nine, French at eleven, and Hebrew at thirteen. He began to write verses of good quality when he was very young.

Isaac Watts is frequently referred to as the father of English hymnody. He almost single handedly changed the congregational singing habits of English-speaking churches. One of Watts’ concerns was the deplorable state to which congregational singing had degenerated. The singing consisted of slow, ponderous Psalms, where each line was first read by an appointed deacon and then the congregation would sing it.

Watts once wrote: “The singing of God’s praise is the part of worship most closely related to heaven, but its performance among us is the worst on earth.” Sensing young Watts’ displeasure, his father exclaimed in so many words: “Why don’t you give us something better young man!” Before the evening service began Isaac had written his first hymn. It was well received by the congregation, and he then wrote a new hymn every Sunday for two years.

Watts believed that the New Testament church should sing praise to God in the “language of the New Testament.” Because of his bold departure from the traditional Psalms, Isaac Watts was often considered as a radical of his day. It has been said, “To Watts more than to any other man is due the triumph of the hymn in English worship. All later hymn writers, even when they excel him, are his debtors.”

Isaac Watts died in 1748 at the age of 75. On his monument appears this line, which is really a tribute to his greatness:

“Ages unborn will make his songs the joy and labor of their tongues.”

I. From the first verse we learn that it was on the cross that the “Prince of glory died.”

“When I survey the wondrous cross,

On which the Prince of glory died,

My richest gain I count but loss,

And pour contempt on all my pride.”

1. We need to “Survey” the Cross! “Survey” is defined as “to examine with reference to value; to view with a scrutinizing eye; inspect.” The majority of people never survey the cross. It holds no value to them and hence, it is not the “wondrous cross”! Before you can become a servant of the Lord, you must “survey” the cross. You must see and understand and appreciate its value to your life.

Without the cross there would be no reconciliation (Eph. 2:16; Col. 1:20). Therefore, we are to “glory” in the cross (Gal. 6:14). The cross is the last thing most would want to glory in. After all, it was “to the Jews a stumbling-block, and to the Greeks foolishness” (1 Cor. 1:23). In reality though, the cross exposes what a desperate state we really are in. It exposes how utterly bankrupt we must be to make such suffering necessary.

2. On Which the “Prince of Glory Died. ” Christ is the Prince of glory. He is a Prince in every way. He is the “Prince and Savior” (Acts 5:31). He is “the Prince of the kings of the earth” (Rev. 1:5).

“Prince” in the above passages means: “author, prince or leader, and ruler.” Hence, Christ is our Leader who brought us peace (Isa. 9:6). The Jews killed the author of Life (Acts 3:15). He is Prince (author) and Savior – author of salvation (Heb. 5:8-9). He is the Ruler of the kings of the earth (Rev. 1:5). The poet catches this wonderful truth in the poem entitled: “The Cross”

None ever came as far as He,

None ever bore such agony,

None ever gave as liberally,

As Christ who died for me!

No love so great has e’er been known,

No grace so vast was ever shown,

No blood for sin could e’er atone,

But Christ’s who died for me!

3. My richest gain I count but loss, and pour contempt on all my pride. The cross reveals the folly of human pride. It teaches us to say: “I never knew myself a sinner, nor recognized Christ as my Savior,

“Until upon the cross I saw

My God who died to meet the law

That I had broken, then I say

My sin, and then my Savior.”

We will never be able to see on that old rugged cross “the wonderful glories of God’s great love” until we first see “our own unworthiness” and “pour contempt on all our pride.” Listen to the apostle Paul:

But whatever former things I had that might have been gains to me, I have come to consider as (one combined) loss for Christ’s sake. Yes, furthermore I count everything as loss compared to possession of the priceless privilege – the overwhelming preciousness, the surpassing worth and supreme advantage – of knowing Christ Jesus my Lord, and of progressively becoming more deeply and intimately acquainted with Him, or perceiving and recognizing and understanding Him more clearly and fully. For His sake I have lost everything and consider it all to be mere rubbish (refuse, dregs) in order that I may win (gain) Christ, the Anointed One (Phil. 3:7-8, The Amplified Bible).

These former things that could have been counted as gains for Paul consisted of his honors in the Jewish religion. All of these things he counted loss – instead of service to be recorded and worthy of honors, they were rather sins and crimes condemned, and sorrowed for through life. Can we learn this great lesson. All gains out of Christ are losses for Christ! Nothing compares to a life lived in Christ Jesus. For Christ’s sake Paul did lose everything . . . that is the total of his old life’s values. His own family probably regarded him as a disgrace to Judaism. His fellow Pharisees considered him a traitor to the cause. The Jews in general thought of him as a renegade. Oh, yes, he paid the price, but it was well worth it. He lost the Jewish world (the old life with its values) in order to gain Christ Jesus, Lord of all. So did He – and so must we!

II. Verse two teaches us that we should boast or glory only in Christ’s death.

“Forbid it, Lord, that I should boast,

Save in the death of Christ my Lord;

All the vain things that charm me most,

I sacrifice them to His blood.”

People boast in many things. More often than not it is in the wrong things and to our own shame.

1. The Jews boasted in the Law and in their relationship to God (Rom. 2:17,23). They were proud of their relation to the true God, but they were woefully lacking in their adherence to his will.

I hope their condition doesn’t describe many of us today! We say that we have the truth as distinguished from human creeds and doctrines of men. We boast of being in the one body as distinguished from human denominations. And yet, do we often fail to display in our lives the spirit and conduct that should be forthcoming from such a relationship. We must understand that it is not enough to profess respect for God’s word. We must keep it. If we violate God’s word we dishonor God. God is honored when we live in keeping with our profession.

2. Some boast of their great wealth. The Psalmist speaks of “those who trust in their wealth and boast of their great riches” (Psa. 49:6).

3. Some boast in their own works (Eph. 2:8-9). We are not saved by works of our own merit, that we may boast or glory in what we have done. We are saved by works in the sense of doing the works God has appointed. Even here, the merit is not in the work, but it proves our faith in doing what God commands of us. In this sense we are saved by faith and works. No works, no faith! (See Jas. 2:17-81.)

4. We should boast or glory in the Lord and his sacrifice (Rom. 5:6-10). I like the way the New International Version translates those verses. The apostle Paul said: “Therefore as it is written, let him who boasts, boast in the Lord” (1 Cor. 1:31).

I must be willing to sacrifice all for the Lord. It is really sacrifice when we are willing to give up the things which “charm us most.” What are you willing to give in exchange for your soul (Matt. 16:26)? This is a very poignant question when we realize that Christ sacrificed so much for us. This is beautifully captured in the poem entitled:

He Became Sin for Us

“O the mystery of His Mercy!

Unguessed depths of matchless grace,

Christ became that which He hated,

While God turned away His face.

Turned in wrath from His Beloved,

Hanging there upon the tree,

Strangely changed, and strangely bearing

All the sins of you and me.

Angels dared not look upon him,

But averted striken eyes,

Seeing, not the Lord of glory,

But a bleeding sacrifice.

Through the circling, endless ages,

Such a sight had never been;

He, the spotless Lamb of heaven,

Christ the Lord, becoming sin

How we ought to thank the Lord every day we live for taking the punishment for our sins that we might not have to take it. What a blessed sin offering.

III. From verse three we learn of our Lord’s suffering and love.

“See, from his head, His hands, His feet,

Sorrow and love flow mingled down;

Did e’er such love and sorrow meet,

Or thorns compose so rich a crown.”

And, my O my, how our blessed Lord did suffer! Matthew records the following:

From that time Jesus began to show his disciples that He must go to Jerusalem and suffer many things

(Matt. 16:21).

Have you ever really considered what was really included in the “many things”? (Read Psa. 22:8,14-22; Isa. 53.) All of this is horribly unfolded as we read the gospels. He was forsaken of the Father. He was scorned, despised and rejected. He was mocked and taunted and they hurled insults at him. They would shake their heads at him, spit in his face, slap him, hit him with their fists, and flog him. Finally they killed him in the most excruciating way known to man!

Our Lord was truly “familiar with sufferings” and esteemed not. The most precious One to ever walk this earth was pierced, crushed, afflicted and led as a “lamb to slaughter.” He was truly “the man of sorrows.”

But praise be to God, when the blood flowed from those royal arteries, it was sorrow and love mingled and they met as they ran down and dripped to the ground below. Please notice why Jesus suffered. It was because he loved us so much! Because of his great love he “died for our transgressions,” “took our infirmities,” “carried our sorrows,” “was crushed for our iniqiuties,” and “his wounds brought us peace and healing.” He bore our sins in his body on the tree, he was sacrificed for our transgressions. This thought is captured well in the beautiful song: “Hallelujah! What a Savior”

“Man of sorrows, what a name, For the Son of God who came.

Ruined sinners to reclaim! Hallelujah! What a Savior!

Bearing shame and scoffing rude, In my place condemned He stood,

Sealed my pardon with His blood! Hallelujah! What a Savior!

Guilty, vile and helpless we, Spotless Lamb of God was He,

Full atonement! Can it be? Hallelujah! What a Savior!

Lifted up was He to die, It is finished was His cry,

Now in heaven exalted high, Hallelujah! What a Savior!

When He comes our glorious King, All His ransomed home to bring,

Then anew this song we’ll sing, Hallelujah! What a Savior!

They put on his head a rough, sharp crown of thorns the pain racked his head and the rivelets of blood tricked down his face – but thanks be to God that He now wears a glorious crown as King of kings and reigns over his kingdom at the Father’s right hand (see Phil. 2:5,11, New International Version).

‘Twas for You

Be still, and know that I am God.

Where you now tred, I too have trod —

I know your griefs — I have a part,

I know the anguish of your heart.

Did I not walk the toilsome road,

A wanderer, without abode?

Did I not stand in Pilate’s hall,

Though innocent, hear judgment fall?

Did I not hang on yonders tree

At Golgotha, to die for thee?

Was I not spat upon, slapped my face,

Before Pilate did the mob not make their case?

Did they not scorn, mock, reject, with great ado,

Oppress, afflict, and crush, all for you?

Ah, yes, my friend, I’ve journed far,

To break the might of death’s cold bar

‘Twas all for you I paid the price,

For you I made such sacrifice,

But ’twas for you I suffered and bled,

With a crown of thorns upon my head,

Man of sorrows, acquainted with grief,

In my suffering, love and sorrow did twain meet!

IV. The last verse teaches that Christ’s sacrifice demands my all.

“Were the whole realm of nature mine,

That were a present far too small;

Love so amazing, so divine,

Demands my soul, my life, my all.”

Peter said, “Behold, we have left (forsaken) all and followed thee” (Matt. 19:27). The Lord said, “So, likewise, whoever of you does not forsake all that he has cannot be my disciple” (Lk. 14:33). Paul said he had suffered the loss of all things for Christ (Phil. 3:7-8). God demands our all! Are you willing to give it? This begins with the giving of myself to the Lord (2 Cor. 8:5).

It is evident that many do not appreciate God’s great love for they do not reciprocate with their lives. Rather than give all, most give none or very little! Many are glad that Christ gave his all, but they want to give very little! They do not want to even give of their time to come worship. My, my, but how they appreciate his love, so amazing, so divine. How ungrateful can we be? Remember, love gives! “For God so loved the world that he gave his only begotten son” (Jn. 3:16). Do you love the Lord? Are you a Christian? Will you give yourself in obedience to his will?

Guardian of Truth XXXVI: 14, pp. 436-438
July 16, 1992

By Robert Wayne LaCoste

The righteous Job declared, “Man that is born of woman is of few days and full of trouble” (Job 14:1). Trouble; yes, it is inevitable. Jesus sought to soothe the aching heart that possessed it, “Let not your heart be troubled, ye believe in God, believe also in me” (Jn. 14: 1). The apostle Paul who had problems of his own, focused not on his own plight, but rather encouraged others saying, “and to you who are troubled, rest with us” (2 Thess. 1:7).

Perhaps one of the greatest “troubles” in life is the physical suffering that comes out of chronic sickness or infirmity. Jesus knew how much sickness disturbed people and troubled them in body and mind. Often we talk about the reasons Jesus performed miracles. Some seem to think the only reason he did them was to prove that he was God’s Son. Well, surely that was one reason. That may have in fact been the main reason, but it was not by any means, the only reason. The Scripture reads, “And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick” (Matt. 14:14). When a man who was a leper came to Jesus desiring to be healed, “Jesus moved with compassion, put forth his hand, and touched him, and saith unto him, I will; be thou clean” (Mk. 1:41).

Jesus was touched then and is yet touched with our infirmities (Heb. 4:15). As he viewed the masses, he felt for them. Though he was Deity, he knew what it was like to suffer in the flesh (Matt. 16:21) and he was saddened to see such in the lives of others.

Many of us have infirmities that have no cure. These are chronic ailments some of us have had since birth and someday it is well known they will drag us down to the grave with them. Often individuals with chronic diseases never know what it is like to be very healthy; perhaps they are never healthy.

When one’s station in life is thusly fixed, it becomes imperative that this one have a very close relationship with his Creator. Now of course, all of God’s children ought to strive for closeness with the Father; yet the person with chronic infirmity has a lot of unanswered questions that healthy folks never have to face. The chronically infirmed therefore are compelled to have a unique kind of closeness with him who is the Father of our Spirits. They are dependent in a different fashion upon his mercy than are those of healthy bodies and mind.

Let’s talk about some of these questions. Some of these questions will be answered in God’s Word; to others we may never find an answer, at least in this life. But after all, gentle reader, if we had answers or felt we needed answers to every question that confronted us in life, surely there would be no purpose or reason for faith.

How Did This Happen?

This question seems all so important to us, or so we think. So often, infirmity wears a mask. It disguises its origin and will not tell us from whence it has come to plague us. At times it will also be ‘incognito” relative to its demeanor or behavior. It befuddles the physicians, and turns the many health specialists to simply shaking their heads in confusion. The infirmity or sickness almost takes on a personality of its own. Perhaps it should be looked upon as a person by us. It is a person that surely is an enemy to us, as the Christian has many enemies and “messengers of Satan” to buffet him let’s not make the mistake of hating our infirmed bodies. Let’s hate and fight the disease, but let’s not hate or blame our bodies. We need our minds working together with our bodies for the welfare of each. I’ll discuss this more fully in detail shortly, when I begin looking more closely at how to cope with this adversary.

Many diseases are hereditary, others are from lack of proper nourishment and care; still others are contacted through reasons unknown to us. Part of the problem as I see it with chronic infirmity is the insistence we have an answer as to its origin. Do not think me cold-hearted, unsympathetic or uncaring dear reader. Believe me, I care. I know what it’s like to suffer, but I am not writing this for sympathy and neither to go into detail with my problem; for that too can be a deterrent to living with our problem. We must not dwell so much on this infirmity that we become obsessed with knowing all things about it. Yes, we must know certain facts, but other matters are simply not relevant to our living with this infirmity. This is surely one of them. Now, hear me patiently. (After all, as I’ll also discuss shortly, patience is a must!) If the physicians understand there is an advantage in determining the source of the problem from a biological and medicinal standpoint that’s one thing, but otherwise, how shall it profit to ascertain the origin of our infirmity? Will it cure our problem? Will it even remotely ease our burden? If, for example, we decide or discover that the reason we have this illness, is because of a lack of proper parental care when we were growing up or the reason we suffer is because we ourselves did something foolish earlier in life, what then shall we do? More than likely all that will happen is that we’ll be too hard on our parents, who are human beings and make mistakes too, or we’ll be too hard on ourselves. I knew of a brother in Christ, who when finding out he have given himself lung cancer because he smoked for many years, could never forgive himself for his carelessness and as he put it, “stupidity.” Jesus taught that if we will not forgive, then the Father above will not forgive us (Mk. 11:26). Surely this would also and of necessity include forgiving ourselves. Please, I implore you, quit looking for someone to blame. In some cases it will be necessary for some to change their entire outlook and attitude about their infirmity. We must be willing to say with the apostle Paul, changing our sentiments to reflect how we feel about the cause of our woes. Paul wrote, “Forgetting those things which are behind, I reach forward unto those things which are before” (Phil. 3:13). Face this fact and live with it: you have the disease. It’s a reality. It’s here to stay more than likely. Let’s go from there!

Why Me?

Even the righteous Job wondered, as we all do who suffer in this body, “Why is this happening to me?” Job searched for answers. He even expostulates this thought, “This one thing, therefore I said it, He destroyeth the perfect and the wicked” (Job 9:22). Job was perplexed. He could not understand why the righteous should suffer. In other words, “What have I done to deserve this?” Of course later on, after God’s reproof of him, Job then understood that he was wrong to think that righteous people are not also going to suffer in this life. Job learned that this earth is not heaven! Like the rain that falls from God’s sky, infirmity also falls on “the just and the unjust” (Matt. 5:45).

Again, we must insist: What good is it going to do to sit around wondering why you have this problem, rather than someone else? You have it! We need to point out at this time dear reader that one’s emotional and mental stability or instability, as the case might be, has a great deal to do with the overall health picture of each of us. We must learn to cast aside these “weights that do so easily beset us” when it comes to our infirmities (Heb. 12:1-2). All of this “Why Me” business did the man Job no good at all. It won’t help us either. God, in his infinite wisdom, has preserved the matter of Job and his problems, so we might see that we too will suffer, but God is near to us, even as he was his servant of old.

What Approach Should Be Taken?

When a great stone of stumbling which cannot be moved or avoided is in the path of any child of God, he can make only one of two decisions. He can decide the stone is too great to climb and be defeated by it, falling flat on his face. On the other hand, he can at least try to climb it in an effort to reach a greater height. He may not make it all the way to the top, but he can try. The climb may be very hard and difficult. The climb will take great resolve, courage and determination, but the Christian never climbs alone! God our Father, Jesus our elder brother and loving Savior along with a host of saints are always near to hold up our hands, much like Aaron and Hur held up the hands of Moses when he became weak in his great struggle (Exod. 17:12).

Once we decide to put forth every effort to live with this infirmity and not give up, matters do not immediately improve. We must have a course of action we pursue each and every day. Think of it much like living daily as a Christian. Many children of God are going to be sadly disappointed in the judgment, because they thought the way to the home of the soul was “attending church” and “dropping a few dollars in the collection plate” once a week. Not hardly! Being a child of God is a relationship, a divine fellowship, yes, a way of life! Getting to heaven will not be by accident. It will take much forethought, planning and finally, action on the part of the individual. So it is with chronic disease or infirmity. We must have a course of action which includes:

1. Handling the stress. In the past thirty-five years (of my forty-three) I have, like many of you and loved ones you know, been living with infirmity. A great factor in assisting each of us to cope, but more importantly to keep the problems of the infirmity at a minimum is to understand what the main culprit is. The main culprit is stress. How we handle this creature will determine how successful we are in living with our infirmity. Stress is divided into four basic areas: Physical, Thermal, Chemical and worst of all Emotional. Men of “true science” (as opposed to “oppositions of science” – 1 Tim. 6:20) have told us that, as it relates to the physical, we must not overwork our bodies and minds. They must get plenty of nourishment and rest. Surely the Lord encourages such care when Paul writes, “Know ye not that your body is the temple of the Holy Ghost which is in you” and “No man yet ever hated his own flesh, but nourisheth it and cherisheth it, even as the Lord the church” (1 Cor. 6:20; Eli. 5:29). We must take care of our bodies that we might present them, “as a living sacrifice” (Rom. 12:1-2). Thermal stress simply dictates that we keep the body from extreme heat or cold. Common sense. Chemical stress means taking time to see what foods help or hinder. Many things we eat are harmful to us. I’m not a “health food nut” by any means, and I’m far from being a heavy man, but even skinny people can have cholesterol problems. We must take caution in what we put into “the temple of the Lord.”

The greatest stress is emotional. This form of stress when not kept in check will trigger chemical responses in our bodies that can be catastrophic! For example, it has been proven that the person who will not control his temper invites ulcers and worse a coronary!

Then there’s the daily routine of work, raising families and for us who are God’s own, “the care of the churches” (2 Cor. 11:28). Surely our spiritual concerns are our greatest responsibilities.

Much of this can wear heavily on a person, and what is bad is that all of these stress areas are accumulative. That is, for example, when a person is bereaved at the death of a loved one (emotional stress) and he doesn’t deal with it, he loses sleep and doesn’t eat as he should (physical and chemical stress). The stress begins affecting him from every angle. If this person has a weak or infirmed body anyway, the consequences are most dangerous.

So, we are compelled to ask: How does the Christian deal with stress? For the child of God, he is in the unique situation of having the potential of the worst kind of stress, but also the greatest potential of dealing with it. Is there anything more stressful than trouble in the Lord’s church? Now, the world doesn’t understand that. They figure the worse form of stress is whether they make ends meet on the stock market. To the one whose treasures are laid up higher and whose goals are nobler, the Lord’s kingdom and what happens therein is his greatest concern. Church strife and division, yea evil and false doctrine have taken its toll stress wise, on many of Cod’s children lately, but as I mentioned, we have the greatest avenue through which to deal with the greatest form of trouble.

A sister in Christ asked me just recently, “Okay, brother La Coste, there is stress, just how do we deal with it?”

The answer is found with the Lord who cares and his people who care! We must learn to be transparent and not absorb to heart the insults, nit-picking or lies of some who are quite short of compassion and understanding. Others are false teachers who misrepresent the truth and us. Surely such can rend our hearts and discourage our spirits. It can harm us spiritually, emotionally and then physically. You can not just separate these three aspects of our existence. They are dependent on each other to help the other! How we deal with problems affects us emotionally and that in turn affects our health. So, dear brother or sister, surround yourself with people you know who love you! There will always be those who do not, especially if you strive to serve your Lord (2 Tim. 3:12). Pray for them, yes, but once you have tried to reconcile or make amends, leave it with them and the Lord. Go on and try to forget. Heal the wounds! At least heal them in your own heart. The Lord will help you. He has promised such and he is one who knows how to “be touched with the feeling of our infirmities” (Heb. 4:15).

2. Realize that hidden blessings are there: Please turn your attention my fellow infirmed brother or sister to 2 Corinthians! In chapter twelve is the account of Paul’s infirmity. It was also chronic. We know not what it was. We know not of its origin. Whether Paul had it from birth or that it came later in life we know not. We do know it was no small problem. Look at Paul’s attitude about his sickness! Early on he confesses, “I will glory in mine infirmities” (v. 5). What? Why would a man glory over an infirmed body? Paul goes on to explain something well known and understood. As an apostle he was endowed with the ability to receive revelation, and of course with this he also had the “ability to confirm the word with signs following” (Mk. 16:20). However, Paul was not allowed to heal himself, though he could perform miracles, and God did not heal him either. Why? Because it simply was not in Paul’s best interest for God to do so. “Lest I should be exalted above measure, through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure” (v. 7). Pride goeth before a fall and is of the world (Prov. 16:18; 1 Jn. 2:16). To assist Paul with humility and self-abasement, God allowed his infirmity to remain. God did not put it there, as Satan is identified as the one responsible, but neither did God remove it. In letting it remain, Paul simply was more profitable in God’s service. The Lord told Paul, “My grace is sufficient for thee” (v. 9). Dear infirmed Christian, his grace is still sufficient. Will we not be content with his answer, believing he knows what is best for us? Paul would much rather have those spiritual blessings of God with infirmity than not be blessed of God and have perfect health. For this reason he declares again, “Therefore I take pleasure in infirmities . . . for when I am weak, then am I strong” (v. 10). Paul had a reputation of having a “weak bodily presence” (2 Cor. 10:10), but he was willing to have such, if such assisted his being pleasing to the Lord.

Dear infirmed Christian, look upon your illness in like manner. There may be blessings you may not yet have even discovered, for you have perhaps been “overlooking an orchid while searching for a rose.” Is it possible God’s answer to your requests to restore your health has been no, for it simply may not be in your best interest for him to give you good health. What kind of servant would you be if you were healthy? Oh, you may be thinking, “I would be this and I would do that. . . ” Maybe, maybe not! Perhaps Paul thought he would not allow the spiritual blessings to go to his head either, but he trusted God who knew what was best. You see, God of truth, knows what is best. We only think we know what is best.

I remember a brother in Christ telling me his blindness was a “blessing in disguise.” I could not see any blessing in not being able to see! Then my brother said something I’ll always remember, “I will never sin with my eyes as many men do.” This Christian trusted God. Sure he would have loved to see his wife and children’s lovely faces. He would loved to have captured with the sense of sight the beauty of nature and God’s creations. However, he thought often of what manner of man he might have been, if he could have seen and he counted his infirmity as an asset, not a liability! Count your blessings, dear infirmed Christian, for they will surprise you what the Lord hath done!

3. Learn the meaning of patience. A great aspect of dealing with a chronic problem is patience. With stress, the question was asked, “How do you deal with it?” We must also ask concerning patience: “How do you develop it?” Patience is the “ability to do something else in the meantime.” The hardest part relative to patience is the waiting. With chronic infirmity, so many are simply waiting to be cured. They may never be. As I’ve mentioned, it may not be in their best interest to be; it wasn’t with Paul. Others, therefore, are simply waiting to pass on and be with the Lord. Whavshall we do between now and then? Shall we hasten our death and prove a greater burden on others by constant complaint and other acts of bitterness? God forbid. Dear fellow infirmed Christian, we are still alive! Where there is life, there is hope, and yet great opportunity, therefore we can at least:

a. Talk to God every day. Prayer is not an exercise in some kind of psychoanalysis as some must think. Prayer is the avenue through which the Christian addresses God. No one else has the right! (Prov. 28:9; Jn. 9:34; Eph. 1:3) Our God is a God of compassion and mercy (Psa. 86:15; Rom. 9:15). These and many other reasons should encourage.us to “come boldly unto the throne of grace, that we might obtain mercy in time of need” (Heb. 4:16). Sit down, take time and talk to your God. He will hear you and you will be blessed by him. The apostle John wrote, “And whatsoever we ask, we receive of him, because we keep his commandments and do those things that are pleasing in his sight” (1 Jn. 3:22). What parent is there who will not grant a request of a child who loves and obeys them? Our Father may not give you the answer you want, as sometimes parents realize that to grant a certain matter might not be in the interest of their child, but he will give you the answer that is most beneficial to you. His answer might be no, as it was with Paul. If it is, be content with that and with the fact that he knows what is better for us, even before we ask of him.

b. Let God talk to you everyday. At times infirmity may keep you away from worshipping with the saints, but such infirmity should not keep one from hearing God’s word. Let the Lord come to you through his word and teach and nurture you. Every Christian should “meditate upon the word of the Lord, both day and night” (Psa. 1:1-2). Each one should “give attendance to reading” (I Tim. 4:13) that we might “rightly divide his word” (2 Tim. 2:15) and be blessed so much by it.

There is so much in the word of God to comfort and console. The promises of God, the lives of men and women who endured more than we ever shall, the end of life and the life which is to follow. These are only a few things that should build our faith and lift our spirits.

c. Think on these things. I mentioned earlier that we needed to talk about living, really living with this enemy that has afflicted our body. Hate the disease, do not hate yourself, blame yourself or your body. In these things there is no profit. However, there is great profit in not only surrounding yourself with people that love you, but with every effort we need to fight a good fight of faith against this adversary, by doing as Paul encouraged: “Whatsoever things are true, honest, just, pure, lovely, of good report; if there be any virtue, and if there by any praise, think on these things” (Phil. 4:8). Why dear reader, would God want us to think on these wonderful things if there was no profit in so doing? As a man “thinketh in his heart, so is he” (Prov. 23:7). Our heart is to be “kept with all diligence, for out of it are the issues of life” (Prov. 4:23). When we think of pleasant and wonderful things, such a “merry heart doeth good like a medicine” (Prov. 15:13; 17:22). If such matters doeth good, then thinking sadly on our plight, feeling sorry for ourselves and other such discouraging actions will do us bad. Strive to keep an upbeat and optimistic disposition. You will continue to be blessed and you will be a great blessing to others.

I would be a liar indeed if I said that I have always trusted God as I should, never felt sorry for myself and am the man one should look to as a perfect example of how to live with infirmity. Not hardly! I am a weak and sinful man who needs the mercy and grace of my God like everyone else. However, I have learned to trust him more, pray more, study more and live better all the way around because of his sufficient grace that is continually nigh. We must learn these things! It takes time to learn. They will not come over night, but as with all growth, they will come.

Conclusion

I know not what good may come from what I have written. I hope in some small way, I have helped you, my dear infirmed fellow brother or sister, to better live with your problem. I hope those who are chronically infirmed will write me. We have a lot in common. Christians throughout the world need to cling to each other and help each other. With God’s love and blessings and with the encouragement of one another, we will surely be sustained in every way.

I pray for each of you who is infirmed. Please pray for me. None of us knows how long we have left in this life, but if there be many days or few, let’s make the most of them with every fiber of our being. Though aged and infirmed, the Scripture says, even while he was dying, Jacob yet “worshiped God while leaning on his staff” (Heb. 11:21). Even then he glorified God. We too must continue to glorify God. We will cause others also to glorify God and this in turn will cause our God to look upon us with smiling favor and “not be ashamed to be called our God” (Heb. 11:16).

One day, all of us will lay our spiritual armor by and our race will have been run. One day we shall be reunited with the Redeemer and the redeemed of all ages. When this finally happens, eternity will not remember our infirmity and how we died. Eternity will only know how we handled life and how we lived.

Guardian of Truth XXXVI: 14, pp. 432-435
July 16, 1992

By William V. Beasley

Four heros of faith (Abraham, Sarah, Isaac and Jacob) were in the mind of the Hebrew writer when he wrote: “And if indeed they had been mindful of that country from which they went out, they would have had opportunity to return” (Heb. 11:15). Since Abraham was the first to receive the promises (Gen. 12: 1ff) and since we know more about his life, we will write far more of him than of the others. Much that we write would also apply, in principle, to the others. We will attempt to make some spiritual applications of Hebrews 11:15 to ones living today.

Abraham was first called when he was in Mesopotamia (Acts 7:2-5), and the call and promises were repeated in Haran (Gen. 12:15). Why did Abraham in his distress (and there were distressful situations, as we shall see) not become discouraged, throw up his hands it! despair and say, “I’m going home”? He was not “mindful” (he did not let his mind be full of the remembrances) of Mesopotamia and/or Haran. Fullness of mind controls one’s actions (Prov. 23:7; Matt. 12:34b). If Abraham had been mindful he would have had opportunity to return when: (1) God refused to accept Ishmael (Gen. 17:15-18); (2) He thought it necessary to lie to King Abimelech (Gen. 20:1-3,11-13); (3) He had to send Hagar and Ishmael away (Gen. 21:8-11); (4) He was commanded to offer Isaac as a burnt offering (Gen. 22:1ff); (5) He felt, although the land was to be his descendants, he must purchase land to bury Sarah (Gen. 23). Any or all of these, would have given the opportunity to return if. . . Why wasn’t Abraham mindful the land from whence he had come? Abraham understood that he was a stranger and a pilgrim (Heb. 11:13; Gen. 23:4; 47:9) in search of a better country (Heb. 11:14,16). He also understood his relationship with God (Heb. 11:16; Exod. 3:6,15-16; Matt. 22:32).

There are many areas of life where not being mindful of the place from whence one has come goes a long way toward being successful:

Marriage: The young husband who is mindful of all the things he used to do with his money is likely to resent present responsibilities . . . and to have opportunity to return. A young bride who calls too often to remembrance how easy it seemed to be for Mom and Dad to buy that new dress, shoes, etc. is opening the door of opportunity to return.

College: Students who are mindful of their free-time, dating, TV, etc. before college may be on their way out of college and back to home. Of course, they will learn that working for a living also interferes with one’s free-time.

Conversion to Christ: When one obeys the gospel of Christ, he will be mindful of whence he has come, have: (1) Opportunity to return to the world. “Oh, just to sleep till noon again on Sunday.” Basic human desires do not change when one is born anew. The sex appeal in commercials (toothpaste, tobacco, tanning lotion, etc.) will still be appealing. In fact, the Devil may work even harder now . . . working to get that one back. (2) Opportunity to return to denominationalism. Most of the people who are converted from denominationalism have fond, pleasant memories of their association with the _______________________ church. They need to take their mind’s eye off their former association and look to Christ. If mindful, there will be opportunity to return. Back in the early ’60s a young man, a Methodist ministerial student, learned the truth of the gospel, and after weeks of Bible study (looking for a loophole) and soul-searching obeyed the gospel. One week to the day after his burial in water (Rom. 6:3-4) his lifeless body was. buried in the sandy soil of south Florida. Some weeks later his father and step-mother were immersed by C.L. Overturn (I believe) and, for some time, they attended services at the Nebraska Avenue church of Christ (Tampa, Florida). They were mindful. . . They resented Bible doctrine (no authority for instrumental music [Eph. 5:19], “one body” [Eph. 4:4; 1:22-231, etc.), the lower social class (“Sister _______ chews gum during services”), and it irritated them when others asked about their absences. They drifted to the Christian Church for a short time and then back to the Methodist Church; they were mindful. (3) Opportunities to return to the social gospel. It is all to common in large cities to receive calls at the meeting house from members of the Lord’s church asking about special programs for young people, teens, elderly, etc. If they were ever truly converted to Christ, it is now evident that they have returned to placing the social above the spiritual (see Jn. 6:1-14, 26f).

How can we keep from being mindful of the country (world, denominationalism, social gospel, etc.) from whence we have come? We need to learn, as did Abraham, that we are pilgrims and strangers (1 Pet. 1:1; 2:11) and accept this concept emotionally as well as intellectually. One lady had the right idea (from a misunderstanding of the Scriptures). The expression, “it came to pass” is found over 300 times in the Bible, and simply means, “It happened” or “It occurred.” She understood (actually, misunderstood) it to mean, “It came that it might one day pass.” We, too, need to seeking for a better country/city (Phil. 3:13-14; 1 Pet. 1:4). We also need to understand and appreciate fully our relationship with the Heavenly Father and Jesus, the Savior (Heb. 8:8-12; Jer. 31:31f).

Guardian of Truth XXXVI: 14, p. 430
July 16, 1992