Truth Magazine

By Weldon E. Warnock

Webster defines selfish as “concerned excessively or exclusively with oneself; seeking or concentrating on one’s own advantage, pleasure, or well-being without regard for others.” This kind of disposition is a sin, although a very respectable one in the eyes of men.

One of the characteristics of love is that it “seeketh not her own” (1 Cor. 13:5). It is concerned about the welfare of others. “But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?” (1 Jn. 3:17) Selfish people are lacking in love.

Selfishness in the Church

Many churches make very little effort, if any at all, to help preach the gospel outside of their own meetinghouse. They don’t mind spending any amount of money on their gospel meetings, their buildings, their programs, etc., but they are most reluctant to send any money to an evangelist in a difficult field of labor. Why is this? They are selfish.

What a contrast in the attitude of congregations in the New Testament. Philippi sent unto Paul at Thessalonica once and again for his necessity (Phil. 4:16). From the Thessalonians was “sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith in God-ward is spread abroad” (1 Thess. 1:8). The church at Antioch had the missionary spirit to take the gospel into all the world (Acts 13:3). Churches supported Paul while he was at Corinth (2 Cor. 11:8). Those brethren could not wait to share with others the heavenly blessings in Christ.

Some congregations today have thousands and thousands of dollars in the bank, but they absolutely refuse to spend any of it anywhere else. Their local work doesn’t demand the use of all their weekly collections, so they hoard it. Shame!

James P. Needham wrote, “Many preachers have been discouraged and disillusioned by the sickening selfishness characteristic of many churches. They are selfish with the Lord’s money. They do not make it possible for the preacher to use his time and talents to the greatest advantage for the Cause; they hinder his doing so by tying him down with local trivialities and handcuffing him to the local pulpit. There may be dozens of places that need his talents worse than they do, but have not the funds to support him. Such matters not to some churches. They must not let the church treasury sink lower than five or six thousand dollars. And they have the attitude that ‘we pay the local preacher to work for us.’

“Then, there are brethren who are preaching in hard fields on insufficient support. They beg for help, but their pleas fall on deaf ears! The brethren must guard the local church treasury with their lives, and never let it fall below a healthy balance; after all, an emergency might arise. (Yes, the Lord may come!)” (Preachers and Preaching 167).

Selfishness in the Home

The home is also affected with selfishness. A husband will buy whatever he needs for himself, such as tools and sports equipment, but will let his wife go wanting. A wife may neglect her home responsibilities for social activities or refuse to have children as they would interfere with her freedom to go when she pleases.

Some fathers drink and gamble for their own satisfaction, and their children haven’t enough to eat or wear. Some children are selfish with their parents. They make demands of them to satisfy their desires and ambitions without any consideration of the hardships such may cause their parents.

The prodigal son was a selfish young man. He insisted that his father divide the property between himself and his brother, although he was not entitled to it until the death of his father. It might cripple his father’s financial transactions and cause his brother to receive less an inheritance, but that was no concern of his. It would be hard to find a more selfish character. Let us have love and concern for one another in our family.

Selfishness in the Community

When people live just for themselves and to themselves, they are selfish. Nabal, an Old Testament character, was like this (1 Sam. 25). He was a wealthy man with 3000 sheep and a thousand goats, but yet refused the request of David and his men for necessary provisions when they were fleeing from Saul. Nabal became incensed and with scathing insults, said to the men, “Who is David? and who is the son of Jesse? Shall I take my bread, and my water, and my flesh that I have killed for my shearers, and give it unto men, whom I know not whence they be?” (vv. 10-11) (Emphasis mine.) Though David and his men served as a wall of protection, both by night and day unto Nabal and his household (v. 16), Nabal, a churlish and evil man, cared only for himself.

Christians must be concerned about their neighbor’s good and the welfare of the community in which they live. We must be involved. Take an interest in the needs of your community and try to do something about them. “Do good unto all men” (Gal. 6:10). Be like the good Samaritan (Lk. 10:25-37).

Capital and Labor could lie down together like the wolf and the lamb in Isaiah’s vision (Isa. 11:6) if it were not for selfishness. Wars could be avoided and peace and tranquility could be realized among the nations of the world if only we had regard and concern for the rights and happiness of others.

May we try to cultivate within ourselves a heart that is completely void of selfishness and pattern our lives after him who unselfishly gave his life for our sakes. “Though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich” (2 Cor. 8:9). “Let every one of us please his neighbor for his good to edification. For even Christ pleased not himself” (Rom. 15:2-3).

Guardian of Truth XXXVI: 4, pp. 116-117
February 20, 1992

By Bob Pulliam

The moral standing of a nation can somewhat be assessed by the entry of moral questions into the political arena. We have seen this with saddened eyes with the issue of abortion. It seems less apparent to many in the form of the lottery and various pari-mutuel ventures. The sadness forms because of a conviction that such involves sin.

The practice of gambling is not branded as error because of a traditional way of thinking. I do not write and preach about things from a socially opinionated point of view. The practice of gambling is wrong because it violates clear principles found in the Scriptures.

No doubt, when all is said and read, some will think the matter amusing and insignificant. The remainder will respect the sound Bible principles we will be studying and will prayerfully consider these matters with respect to the salvation of their souls. In which group will you be found?

Bible Principles

The Bible stresses the following Bible principles and laws which are violated by the practice of gambling:

1. Earn a living by honest labor (Gen. 3:19; 2 Thess. 3:10).

2. Good stewardship (1 Cor. 4:2) toward God (Prov.3:9,10), family (1 Tim. 5:8), and others (1 Tim. 6:17,18).

3. Not moved by covetousness (Lk. 12:15; Heb. 13:5; Col. 3:5).

4. Love does not harm (Rom. 13:10).

5. Influence (Matt. 5:13,14).

Principles Applied

1. Gambling creates an atmosphere of “get something for nothing. ” Advertising for the Illinois state lottery used slogans such as: “Money Does Grow on Trees,” and “Lottery: Your Ticket to Easy Street.” A sign for the lottery on Washington Avenue, in one of the poorest neighborhoods of Chicago, read, “Your ticket off Washington Avenue to Easy Street.”

Many have always sought to get something for nothing. It is that inevitable attempt to avoid sweat on the brow. Schools now employ this basic human tendency to fund all sorts of worthy endeavors. In some places, the sale of products has given way to raffles and contests of chance. A raffle was recently held in this area to raise money for someone with a catastrophic illness. Isn’t it sad that people won’t give to give but are glad to give if there is the remotest chance that they might get?

We, of all people, should realize that the only true prize of life is eternal life. And it’s no gamble if we’ll just live as God ordained.

2. How trustworthy is a steward that squanders money in something with nearly impossible odds? The Wall Street Journal reported that gambling in the lottery is “technically a swindle.”(1)Would you say that one who places his money on such bets is a wise and trustworthy steward? Such a one has more faith in the god of chance than the God of heaven (Matt. 6:25-33).

3. Covetousness has plagued man since the beginning. The sin of greed finds its vent in get rich quick schemes. Rather than working for one’s needs, people like to find ways of attaining such easily. Jeremiah describes the people of his day as being given to covetousness (Jer. 6:13). How would our “civilized age of intelligence and sophistication” compare to those days of greed and avarice?

4. When one examines the true effects of gambling, it is quickly realized that participation in such supports some very harmful results. Away from the lottery, consider those who do not win. In effect, the winner wins at the expense of others. Although they have participated voluntarily, they have also been harmed by the process. Joint participation makes one a party to that harm inflicted on the losers. In the case of lotteries, consider the testimony of actions taken in New York, New Jersey, Connecticut and Maryland. These states have taken money from the lottery proceeds to establish treatment programs for compulsive gamblers. Such is an admission of harm rendered.

5. One’s influence should be governed carefully to avoid complicity in these matters. Not only would you be breaking clear principles stated above; but would also be lending your influence toward others doing such.

Conclusion

While the Bible does not say, “Thou shalt not gamble,” we realize the importance of applying Bible principles to our lives as God’s servants. Much has been condemned in the past under the guise of gambling which really has nothing inherently wrong involved in it (playing pool, cards without betting, etc.). Perhaps this has left the idea in the minds of some that gambling really isn’t a serious issue to be addressed by Christians. Consider, however, the above principles and what they say about the wonderful way our government would raise revenues.

After you consider these matters, your course should be clear. Avoid any support of such activities, and encourage your friends to do the same. Not only is such a sin; it is a blight on any society that would claim a degree of selfrespect and intelligence!

Endnote

1. The Wall Street Journal, “Gambling and the Government,” Jan. 4, 1974.

Guardian of Truth XXXVI: 4, pp. 110-111
February 20, 1992

By Clinton D. Hamilton

Issues about marriage are of great interest. This is not astounding because marriage is co-extensive and basic to the human family. Likewise divorce and remarriage are topics of real concern. Questions related to these have been dealt with in this column.

Question: The querist whose question is the subject of this article stated as a background to it that he basically affirms the “conservative” position on the marriage-divorce-remarriage issue. He then asks, “Is the Christian/non-Christian marriage question an acceptable one to ask?” He had posed this question: “Should a Christian, who is scripturally unmarried, marry a non-Christian?”

Response: It must be clear what the question really is. I could understand the querist to ask “May a Christian marry a non-Christian?” The first section of this response will focus on this sense. The presupposition he sets is that neither party has an impediment in so far as God’s law is concerned. Should is interpreted to mean may. Certainly he could imply that should has the meaning of must. With these understandings expressed, the response to the question follows.

Marriage as announced by God in the beginning needs first to be addressed. When Eve had been made and presented to Adam, God said, “And the man said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh” (Gen. 2:23-24). Jesus made reference, to the account in Genesis 2 when he was questioned about marriage by the Pharisees. He makes clear whose statement is related in Genesis 2:24.

The Pharisees raised this question: “Is it lawful for a man to put away his wife for every cause?” (Matt. 19:3) His response was couched initially in a question: “Have ye not read, that he who made them in the beginning made them male and female, and said, For this cause shall a man leave his father and mother, and shall cleave to his wife and the two shall become one flesh?” (Matt. 19:4-5) He then added this statement, “So they are no more two, but one flesh. What therefore God hath joined together, let not man put asunder” (Matt. 19:6). God joins a male and a female. Because one is male and the other is female, they shall leave mother and father and cleave to one another and the two shall become one flesh.

Essentially marriage is a joining of a male and a female. To be within the law of God it is a male and a female that are to be joined together. When a male and a female decide to leave mother and father and to cleave to one another and consummate this, God declares this to be marriage according to Jesus.

May one be a Christian and the other an unbeliever? This is the issue before us. The response is in the affirmative. Amplification of this response is now given.

With this response some strongly disagree. They sometimes argue that a Christian cannot marry an unbeliever because that would be an unequal yoke which God condemns (2 Cor. 6:12-7:1). Exactly what does this Scripture say? A Christian or believer cannot be yoked unequally with an unbeliever or non-Christian. The term unequally yoked is heterozugeo which is compounded from heteros, one of a different kind, and zugos, a yoke which couples two things together. It is used metaphorically in this passage. It is yoking together two of different kind.

A believer must not couple himself/herself with an unbeliever in practices which partake of the unbeliever’s iniquity, darkness, portion, and temple of idols. Rather the believer is not to participate in the sinful acts unbelievers do; he is to be a temple of God, doing righteousness, walking in light and being in concord or agreement with Christ. Were a believer to leave these and practice iniquity, or unrighteousness, idolatry or serve Belial (the Devil or Satan), he would be coupled with unbelievers unequally. Should this be the case, the believer is instructed to do this: “Come ye out from among them and be ye separate, saith the Lord, And touch no unclean thing; And I will receive you, And will be to you a Father, And ye shall be to me sons and daughters, saith the Lord Almighty. Having therefore these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God” (2 Cor. 6:17-7:1).

A fair exegesis of the passage calls for Christians not to engage in sinful acts which characterize unbelievers. They are to cleanse themselves from all defilement both of flesh and spirit and perfect holiness or purity of behavior in the fear of God.

Is marriage of a Christian to a non-Christian such an unequal yoke? Let us appeal to the Scripture for the answer to this question. To believers married to unbelievers Paul gave the instruction not to leave them (1 Cor. 7:12-13). If marriage of a believer to an unbeliever is within itself an unequal yoke, the instruction is to come out from it and be separate. However, Paul instructed believers married to unbelievers to remain with them. It is evident, therefore, that such a marriage is not of itself an unequal yoke. One is unequally yoked as a Christian when one engages in idolatry, unrighteousness, and agreement with Belial. Marriage is not within the purview of Paul’s instruction in 2 Corinthians 6.

Some say that if Paul had the right to lead about a wife that is a believer, then all Christian can only have a believing companion (1 Cor. 9:1-5). Paul is not dealing with what is the right things to do but rather is considering what he had a right to do. He claimed for himself the right to do what other apostles did. One must not take this text dealing with a right and bind it to say that this is the only right thing to do. Certainly one may be married to a believer. He claimed this right also.

Some also say that the instruction in 1 Corinthians 7:39 shows that a Christian must not marry a non-Christian. Paul says, “A wife is bound so long time as her husband liveth; but if the husband be dead, she is free to be married to whom she will; only in the Lord.” The instruction given was under the “present distress” (1 Cor. 7:26). He was not setting forth commandments but his judgment under the circumstances (1 Cor. 7:25). He concludes his judgment statements in 1 Corinthians 7:40, “But she is happier if she abide as she is, after my judgment, and I think that I also have the Spirit of God.” Statements between verses 26 and 40 convey his judgment under the circumstances then current.

Although he gave his judgment, he was guided by the Holy Spirit in the expression of it. He used the Spirit’s words in the expression of what he taught (1 Cor. 2:13). One can rely on the judgment in that what he says does not contradict the will of God. He says, “. . . I think I also have the Spirit of God” (1 Cor. 7:40).

Paul advised a young unmarried woman not to marry under “the present distress” but also said that if marriage does occur there is no sin (1 Cor. 7:36). But he said it would be better not to marry (1 Cor. 7:38). One might choose for good reasons not to do the “better” thing. However, this would not be a sin. Of right things to do, one might be better.

To use 1 Corinthians 7:39 to argue that a Christian should not marry a non-Christian is to lift it from its context and to give it a meaning that was not intended. This passage cannot be properly, contextually, and exegetically used to argue that marriage by a Christian to a non-Christian is sinful.

Now let us consider the sense of should in the question to refer to what is best. Make no mistake about it: It is far better for a Christian to marry another Christian. We strongly urge young Christians so to do. However, should they marry a non-Christian one cannot charge them with sin only on that account. Scripture does not teach such is a sin.

The querist inquired whether a Christian should marry a non-Christian. It would be better that one marry a Christian. Many trials, tribulations, and heartaches can be avoided by so doing.

On the other hand, a Christian married to an unbeliever can lead, by a life consistently lived in harmony with the will of God, to the conversion of the unbeliever (1 Pet. 3:1-6). One so married must diligently follow Christ and not be led into apostasy.

If it is sinful within itself, and therefore prohibited for a Christian to marry a non-Christian, then their children would issue from an unholy or unsanctified union. However, the word of God declares otherwise (1 Cor. 7:14). Such a choice of a marriage companion is not the better course of action but according to Scripture, it is not a sinful course of action within itself.

One can cite instances when marriage to a non-Christian by a Christian may have resulted in apostasy for the Christian. This is a tragedy indeed. On the other hand, one can cite instances when the non-Christian is led to Christ. Even Christians married to one another may apostatize. Individual circumstances differ. I strongly urge a Christian to marry another Christian. This is decidedly the better way.

Guardian of Truth XXXVI: 4, pp. 105-106
February 20, 1992

By Johnny Stringer

And we know that all things work together for good to them that love God, to them who are the called according to his purpose (Rom. 8:28).

Just how extensively is this principle to be applied? Are there no limitations to the “all things” that work together for our good? Many apply this statement without limitations, but to do so leads to some strange conclusions. If a dog over in Mongolia digs a hole, does that hole benefit you or me? It is a thing, but is it included among the “all things” which work together for our good? I do not believe so. I believe we would be just as well off if the dog had never dug the hole.

It seems clear that the term all is limited by the context in which it is found. For example, when Paul said, “All things are lawful,” we must understand that the “all things” did not include drunkenness, murder, and adultery. Some people who say “All things are lawful” may mean to include those things, but in the context of the Bible, the writer must not have meant to include them, for they are prohibited in the Bible. Similarly, I am convinced that the “all things” of Romans 8:28 are limited by the context. The dog’s hole in Mongolia is not the kind of thing under discussion in the context of Romans 8:28.

Paul proceeds in verse 29 to elaborate on verse 28. The connection between the two verses is seen in the word for at the beginning of verse 29. In verses 29-30 Paul summarizes the things God has done which culminate in our glorification. God is doing many things for us, and all these things are working together for our good. The “all things” working together for our good are the things God is doing toward our ultimate glorification. These are the things under consideration in the context. Paul speaks of our glorification in the past tense because it has occurred in God’s plan or purpose. Such usage of the past tense is also found in Genesis 17:5, Joshua 6:2, and Isaiah 53:4-8.

Comforting Assurance

Paul’s purpose in this passage is to give assurance. The assurance is only for those who love God (v. 28), and loving God involves obedience to him (1 Jn. 5:3). Having stated that God is working things out for the ultimate good – the glorification – of those who love the Lord, Paul proceeds to assure that God will carry out his purpose.

We can find wonderful comfort in the assurance Paul gives in this passage. We can feel secure in the knowledge that no one has the power to defeat God’s purpose for those who love him (v. 31). Moreover, we should realize that if God was willing to give his Son to die for us, he surely will continue to work toward our glorification, giving us all the things that he purposed for us – if we continue to love him (v. 32). Then Paul points out that if God has justified us (acquitted us of our sins and declared us to be not guilty), no one can charge us with sin and bring about our condemnation. Jesus died for us and there is no force that can cause us to be lost if we avail ourselves of his intercession (vv. 33-34).

Finally, Paul assures us that God’s love toward us is constant and unfailing (vv. 35-39). We may go through many tribulations and hardships, but we can be comforted by the knowledge that God still loves us. Things may not be going well for the present, but we can be confident that he is still working toward our ultimate glorification. As we endure suffering and hardship, it may not seem that we are winning a glorious victory, but regardless of how things seem, we are “more than conquerors”; for after the suffering, the glory will come (vv. 35-37).

Verses 38-39 assure us in majestic language that no power or force whatever can cause God to quit loving those who love him. If we lose our souls, it will not be because any of the forces listed in these verses caused God to quit loving us and therefore withdraw our salvation. Rather, it will be because we renounced him and his blessings. This passage does not say anything about what we can do. We can renounce God and salvation if we choose; God does not force his blessings on anyone. But so long as we love him, he continues to work toward our ultimate glorification as promised in Romans 8:28-30.

Guardian of Truth XXXVI: 4, p. 111
February 20, 1992