Truth Magazine

By Don Partain

An expedient is a spiritually advantageous method for carrying out the Lord’s revealed will. The Lord instructed us to sing psalms, hymns, and spiritual songs (Eph. 5:19) and to do so in an orderly manner (1 Cor. 14:40). Expedients to carrying out this command would include hymn books, pitch pipes, song leaders, certain styles of singing, etc.

What qualifies a practice as an expedient? Is an expedient just any practice that seems to work – that seems to produce the desired result? Is it just whatever is easiest or most convenient for us to do?

• An expedient is first lawful (see 1 Cor. 6:12). It does not violate any scriptural principle. For example, the Lord instructed us to preach the gospel to all nations (Mk. 16:15). But using any kind of trickery, gimmickry, or force cannot be justified as an expedient – even if it yields some desirable results. Why? Because these practices violate clear scriptural principles (Eph. 4:25; Jn. 6:44,45). True expedients lie within the scope of direct statement/command, apostolic example, or implication of these. Thus, partaking of the Lord’s Supper on Tuesday night is not an expedient, since it lies outside apostolic example (Acts 20:7). In the same way, evangelistic efforts through a centralized (or “sponsoring”) church are not expedients, even though they might result in many baptisms, because the elders of one congregation are not authorized to supervise the work of other congregations (1 Pet. 5:2).

• An expedient does not lead others to sin. A practice might be lawful, yet still not be expedient (1 Cor. 6:12; 10:23). Eating meats sacrificed to idols was, in itself lawful. Yet, in certain situations, it was a stumbling block to weak brethren as it led them to violate their conscience. I remember a get-together of Christians at a local recreation facility where there were two pool tables. Although most of the members saw nothing wrong with playing pool in itself, and even enjoyed playing the game, we simply covered both tables with a sheet to keep from being a stumbling block to one of the families present.
• An expedient is spiritually profitable, yet not necessarily the most convenient thing to do. In fact, an expedient might involve a good bit of work and effort. The three-year Bible study plan the church here in Missoula is using is the most demanding expedient we have had for studying the Bible, since it involves work to be done on a daily basis. Yet, this plan is definitely expedient, spiritually profitable. In the early centuries, many churches found it expedient to assemble before daybreak on the Lord’s day for worship in order to accommodate members who were slaves – members who could not have attended any later. Such a meeting time was not very easy or convenient (I wonder how it would affect our attendance today!), but it was expedient.

A church of Christ in Arizona has found it expedient to devote more time to preparing for partaking of the Lord’s Supper. So they have a brief sermon in addition to a song or two preparatory to partaking. Many might find this practice not only different from what they are used to, but even inconvenient. Yet it is definitely expedient to “do(ing) this in remembrance of Me.”

• An expedient is selected out of love and consideration for all. The leaders of each church must be sensitive to the particular needs and situation of their congregation, and so, be able to select expedients that would work best for them – whether such expedients are used generally by other congregations or not. Needs will differ somewhat according to whether a church is large or small, made up mostly of elderly members or young families, mature Christians or “babes” in Christ, located in the North or the South, in a rural or urban area, etc. Effective expedients will be those that take into consideration the congregation’s particular situation. For example, a large congregation here in the Northwest, due to the various work schedules of the members, has found it expedient to provide two “midweek” study nights. For obvious reasons, though, this practice would not be expedient for small congregations. A church composed mostly of young families might find it expedient to include psalms, hymns, and spiritual songs that use a more contemporary style of music, along with the standard hymns.

When serious resistance or objections are raised against using certain proposed expedients, they should not simply be forced upon the congregation. In such a case, even good expedients end up being “blasphemed.” Thus, we are defeated from the very start. We must remember that “the kingdom of God is . . . righteousness and peace and joy in the Holy Spirit … So then let us pursue the things which make for peace and the building up of one another” (Rom. 14:16-19). “Knowledge makes arrogant, but love edifies” (1 Cor. 8:1).

Guardian of Truth XXXV: 7, p. 204
April 4, 1991

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