Truth Magazine

By Jimmy Tuten

Introduction:

A. A transformed life will manifest itself with a display of certain qualities such as humility (vv. 3-5) and usefulness (vv. 6-8). Both attributes are to be found in this and the next study.

B. Having seen what Christian individualism (duty to oneself) constitutes in the preceding verses, we now enter into a discussion of the Christian’s relationship and duty to others in the body of Christ.

C. Where ignorance exists regarding scriptural views of the church of Christ, ill feelings and improper attitudes exist. An understanding of “many members in one body” will promote a right state of mind in believers toward one another.

1. Where there is humility and usefulness the keeping of the “unity in the bond of peace” becomes a reality (Eph. 4:1-3).

2. The two studies on the text will greatly aid us in comprehending the mind of God on these important and interesting matters.

D. Let us observe then how the life of Christian dedication is set forth in practical bearings controlled by two great principles: humility as regards one’s self and love regarding others (the latter falls under the purview of another study, v. 9).

Body:

I. This objective will be achieved by first looking at membership in the body of Christ (12:2-5).

A. The body of Christ is composed of many members.

1. . This one body is the church (Eph. 1:22-23; Col. 1:18,24). “Many members” were baptized into one body” (1 Cor. 12:13,18). Therefore there is one church (the Church of Christ is not apart of the body; it is the body – Eph. 4:4).

2. This one body, the church is the saved people (“church,” Gr. ekklesia, a called out body of saved people, 1 Pet. 5:10; 2 Thess. 2:14). The church, the body, and the saved are the same people. Note:

a. “We are saved by hope” (Rom. 8:24). These Romans constituted the church at Rome (Rom. 1:6-7).

b. The Corinthians were those who had been washed, etc. (1 Cor. 6:11). They constituted the church in Corinth (1 Cor. 1:1).

c. Christ is the Savior of the body (Eph. 5:23). The saved are added to the church (Acts 2:47; 1 Cor. 12:18).

B. The body of Christ is composed of people who are diversified in character and function (office, Rom. 12:3-4):

1. The analogy to the human body shows that each member of the church, though less distinguished, is beautiful, wonderful and essential to the completion of the body (each has its distinctive function, 1 Cor. 12:15-19).

2. This is how the church is constituted (Rom. 12:6-8, some minister, others teach, etc.).

3. But as members of the same body we are to follow the teachings of the Lord regarding love and affections (Rom. 12:9-21).

4. Each member supplies his part and cannot say to others, “I have no need of thee” (1 Cor. 12:21-24; Eph. 4:16).

5. There should be no schism (division) in the body (1 Cor. 12:25). “Have the same care one for another” (i.e., suffer and rejoice with each other and let peace rule, 1 Cor. 12:26; Col. 3:15).

C. The body of Christ is not a denomination. (It is not a part of the whole, as is the case with denominationalism. It is the whole.)

1. Denominationalism is wrong because:

a. It repudiates the teachings of the apostles (1 Cor. 1:10).

b. It makes unbelievers (Jn. 17:20-21).

c. It teaches that God contradicts himself (1 Cor. 14:33).

2. He who is mindful of these things can never speak disparagingly of the church. He will hold the body of Christ in the highest esteem possible. Are you a member of it? How exalted your position, how highly prized is your relationship and you should strive for the health and well being of the whole body!

II. Relationships sustained by members of the body of Christ.

A. “Members one of another” (“for just as you have many members in one physical body and those members differ in their functions, so we, though many in number, compose one body in Christ and are members one of another,” Phillips Translation, Rom. 12:5).

1. Inspiration declares therefore the purpose of being, the reason for existing, and the union with our Savior that really connects and binds us together (all spiritual blessings are in Christ, Eph. 1:3).

2. All identity and guidance comes from him and not ourselves. He is the head of the body, having all authority (Matt. 28).

3. Being bound together in Christ shows our affection and gratitude to him who did the binding.

4. The tender relationship with Christ causes us to be tender with each other in a partnership of fellowship (1 Jn. 1:7).

5. We need to learn how to behave ourselves in the house of God (1 Tim. 3:15).

B. Mutual dependence (1 Cor. 12:12-25). One cannot esteem himself to be of no importance; but neither, should any member think himself to have more right to boast than others. Our oneness in the body is threatened if we do not see others therein as having an equally precious soul though their talents may differ.

1. Each has a distinct function, yet his is a part of all others members.

2. This union is not like that of some civic or social club based upon friendship, preference, etc., but is in constant and intimate fellowship with God, drawing its life and purpose, its meaning and significance from God in Christ.

3. He does not stand alone in the body of Christ. Every member is important!

C. Cooperation for the good of the whole body (Eph. 4:15-16).

D. “Same care” (sympathy, 1 Cor. 12:25-27).

E. Withdrawal as a last resort (amputation, if necessary [Tit. 3:10-11; Rom. 16:17; 2 Thess. 3:6]).

Conclusion:

1. From these relationships there comes the obligation for right thinking, not only regarding others, but in regards to oneself.

2. Our next lesson will deal with attributes that the Christian should display in the body of Christ.

Guardian of Truth XXXV: 7, pp. 202-203
April 4, 1991

By Keith Greer

A few years ago, while I was preaching in a meeting in California, some Christians were trying to “justify” gambling to me. Their reasoning went something like this: “Living is a gamble. Buying fife insurance is a gamble. Driving a car or flying in an airplane is a gamble. Are you going to condemn those who also do these things?”

First of all, we need to be careful about confusing “chance” with “risk.” If we make an investment, we are taking a risk that our investment may not pay off like we hope, but we are not profiting at the misfortune of another. The difference is seen in the element of chance. If we gamble, and we win, then we have won at the loss of another. When we have the desire to gain something for nothing, then we have the element that makes it so exciting and titillating for those who want to gamble.

Why, then, is gambling wrong?

(1) “For even when we were with you, this we commanded you, that if any would not work, neither should he eat” (2 Thess. 3: 10). God did not give us work as the punishment for sin. The hard, backbreaking toil was part of the punishment for sin (Gen. 3:17-19), but from the time that Adam was first placed in the garden of Eden, he was to “dress it and to keep it” (Gen. 2:15). God intended, from the beginning, that man was to work. (2) “Know ye not that the righteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God” (1 Cor. 6:10). To covet, is simply, “to feel envious desire for that which is another’s; to wish for excessively and longingly.” I ask those who try to justify gambling as “entertainment,” is it possible to gamble and not be covetous? If you win, and you say you are not covetous, are you going to give the money back? (3) Gambling has, and always will be, an “an appearance (form) of evil” (1 Thess. 5:22). While we may have convinced ourselves that we have “self-control,” we also sin when we encourage others to participate in activities that may be a stumbling block for them. “Let us not therefore judge one another any more: but judge this rather, that no man put a stumbling block or an occasion to fall in his brother’s way” (Rom. 14:13). When Jesus said, “Ye are the light of the world,” he placed a grave responsibility on each and every one of us to set a good example. We cannot avoid that responsibility.

Guardian of Truth XXXV: 7, p. 195
April 4, 1991

By Aude McKee

It has often been pointed out that writing is a dangerous thing to do. Too many times what is written will return to haunt you. But the purpose of this article is to give added exposure to some things written by Arthur W. Pink at least forty years ago. The quote that follows is taken from the book An Exposition of the Sermon on the Mount (112, 113). We think he hit the nail on the head!

Let us point out what we are firmly convinced are the causes of the moral laxity and the immoral sentimentality which now so widely prevails. We unhesitantly blame the pulpit for the present sad state of affairs. The unfaithfulness of preachers is very largely responsible for the lawlessness which is now so rife throughout the whole of Christendom. During the last two or three generations thousands of pulpits have jettisoned the Divine Law, stating that it has no place in this dispensation of grace. And thus the most powerful of all restraints had been removed and license given to the lusts of the flesh.

Not only has the Divine Law been repudiated, but the Divine character has been grossly misrepresented. The attributes of God have been perverted by a one-sided presentation thereof. The justice, the holiness, and the wrath of God have been pushed into the background and a God that loves everybody thrust into the foreground. In consequence, the masses of church-goers no longer fear God. For the past fifty years the vast majority of pulpits have maintained a guilty silence on Eternal Punishment so that few now have any dread of the wrath to come. This logically follows from the former, for no one needs to stand in any terror of One who loves him. The repercussions have been unmistakable, drastic, and tragic. Sickly sentimentality regulated the pulpit until it dominated the pew, and this evil leaven has so spread that it now permeates the whole nation.

Conscience has been comatose: the requirements of justice are stifled: maudlin concepts now prevail. As eternal punishment was repudiated – either tacitly or in many cases openly – ecclesiastical punishments were shelved. Churches refused to enforce sanctions, and winked at flagrant offences. The inevitable outcome has been the breakdown of discipline in the home and the creation of “public opinion” which is mawkish and spineless. School teachers are intimidated by foolish parents, so that the rising generations are more and more allowed to have their own way without fear of consequences. If some judge has the courage of his convictions and sentences a brute to the “cat” for maiming an old woman, there is an outcry raised against him. But enough. Most of our readers are painfully aware of all this without our enlarging any further: but few of them realize the causes which have led up to it – an unfaithful pulpit, the denial of eternal punishment, the misrepresentation of God’s character, the rejection of His law, the failure of the churches to enforce a scriptural discipline, the breakdown of parental authority.

All that can be added is our “Amen.”

Guardian of Truth XXXV: 7, p. 199
April 4, 1991

By Lewis Willis

When I think of prayer, I think of it as the very essence of the Christian’s relationship to God. It is our link of communication with him, as the New Testament is his link of communication with us. 1, therefore, regard prayer as a sacred, individual right and privilege. Because of this view of mine, I have always been hesitant to say much about the Christian and his prayers. We must teach what the Bible teaches about prayer, leaving the application of that message to each Christian. I try to do that.

Jesus taught that men ought always to pray (Lk. 18:1). Paul said that we should pray without ceasing (1 Thess. 5:17). James taught us to pray for one another (Jas. 5:16). In the application of these instructions, there are certain things that we must keep in mind.

We must prepare our minds to pray by setting aside worldly cares and concerns. We address the prayer to God who is our Father. We are not praying that our will might be done, but that God’s will be done (I Jn. 5:14). We are to pray in faith that God will do as his word says he will do (Jas. 1:6-7). Scriptural prayers are offered with humility, in the name of Christ, that is, by his authority and unto his glory (Jn. 14:13; Col. 3:17).

When Paul wrote to Timothy (1 Tim. 2:1), he told him that he should offer supplications, prayers, intercessions and giving of thanks for all men. “Supplications” are our requests regarding our needs. “Prayers” are any discourse with God, which would include petitions, praise and thanksgiving. “Intercessions” are our pleas to God on behalf of others. “Thanksgiving” obviously expresses our thanks for the multitude of blessings, both physical and spiritual, which we enjoy in this life.

When we offer our prayers, we always want to remember to be thankful for the multitude of blessings God has bestowed upon us. Christians are saved by the grace of God, through the sacrifice of Jesus Christ, and through compliance with the terms and conditions set forth in the New Testament. Someone was concerned enough about us to tell us of the love of God and show us the things that we need to do to be saved. Certainly Christians are thankful for this blessing. But, we are also given great privileges, opportunities and comforts that are physical in their nature and it would be an act of utter ingratitude if we were not thankful for these physical blessings as well.

Intercessions, our prayers for others, will include petitions unto God in behalf of many. We intercede for our brethren, our family, our enemies, our rulers, the sick, those who are lost and for elders, deacons and preachers (Phil. 1:9; Matt. 5:44; 1 Tim. 2:2; Rom. 10:1; Jas. 5:13; 2 Thess. 3:1-2). Many prayers are prayers of intercession.

I believe in the power of prayer (Jas. 5:16). I, therefore, would encourage and admonish all of God’s people to be regular and fervent in prayer. For some reason, God appointed that we should tell him of our petitions for others, and express to him our gratitude. I could reason that, being God, he knows our petitions and our thanksgivings. But my “reasonings” do not constitute the rules governing prayer. Thus, we must simply do what he told us to do pray!

Something interesting happened the other day. I was listening to the radio and I heard a new song by a country singer. I have thought about a line or two in the song ever since. I doubt that it was his purpose to make it so, but it contained a powerful message. I was so impressed with it that I have planned this article for two weeks. The line said, “Some of God’s greatest gifts are unanswered prayers.” Think about that a moment.

Suppose a person prayed for wealth. If he got the wealth in answer to his prayer, would he be able to handle the changes it would work in his life? Have you noted some of the problems people have had who have won great lottery prizes? Some of them are in prison for writing “hot cheeks.” Great temptation would come to the wealthy. Could you keep your faith intact in the face of these temptations? “Some of God’s greatest gifts are unanswered prayers!”

Or, consider the prayers that we offer for people who are very old or sick. We often pray that they would enjoy greater length of life. But, old age and sickness can be a great burden, not just for those who suffer these things, but for their loved ones as well. Suppose a family member is suffering from cancer. He grows weaker daily, and his pain is immense. Not wanting to give up our loved one, we pray that he might live awhile longer. If the prayer is answered, he has more days of weakness and pain. “Some of God’s greatest gifts are unanswered prayers!”

There are times when we think we know best. Based on that assumption, we petition the throne of God for the things we desire. However, we are aware that we certainly do not always know what is best. That God does know is the essence of our trust in him. When we offer our prayers according to his will, we are not only asking as the Bible teaches us to ask, but we are also asking that his will override ours in the provision of what is best. This is the simple process of, in our minds, granting to God his inherent supremacy in deciding what is best for all concerned. Most of us, if honest, will readily confess that his will is better than ours anyway. Our prayers will always reflect that truth. Continue to pray to God. Let him answer your prayers. But, be prepared when he does not answer as you ask.

Guardian of Truth XXXV: 7, pp. 193, 215
April 4, 1991