Truth Magazine

By Anonymous

Recently, a friend of mine let me read an article from Christianity Magazine, entitled “Still Single,” written by Ed Smith. The article dealt with the subject of a Christian’s attitudes toward those who are single. Due to different comments which have been directed toward me in the last few years, I thought I would like to write an article “looking through the eyes” of a single female Christian. I guess the general thesis of this article would be based on 1 Corinthians 7:34 – “The unmarried woman cares about the things of the Lord, that she may be holy both in body and in spirit.” In this article, I want to discuss different areas of my life, and what I have come to feel are my responsibilities in those areas.

Hospitality

1 Peter 4:9 commands, “Be hospitable to one another without grumbling.” Being single does not relieve me of the following obligations:

(a) Visiting/sending cards/preparing food for the sick or shut-ins.

(b) Preparing food or just being there for those who have lost loved ones.

(c) Being a source of encouragement for those who are weak in the faith.

(d) Having get-togethers for young and old to have association with each other.

(e) Preparing a meal or taking the visiting preacher and family to a restaurant during the gospel meeting.

The list could go on and on. Hospitality is a responsibility one has regardless of her marital status. Along the same lines as hospitality, 1 Timothy 6: 19 states, “Let them do good, that they may be rich in good works, ready to give, willing to share.” Maybe I am not rich by this world’s standards, but I should be willing to share what I do have with others. One of my favorite passages for this discussion is Mark 10:29-30: “Assuredly, I say to you, there is no one who has left house or brothers or sisters or father or mother or wife or children or lands, for My sake and the gospel’s, who shall not receive a hundredfold now in this time – houses and brothers and sisters and mothers and children and lands, with persecutions – and in the age to come, eternal life.” Although I may not have a physical family that needs financial assistance, I do have a spiritual family that may need my help. My marital status does not relieve me of the obligation to help the needy, if I am in the position to do so.

The Work Ethic

I graduated from high school in 1980, during the time when the ERA and the National Organization for Women were reaching new heights in our society. During the last 10 or 15 years, more women are working outside the home and have made career advances into areas which were once predominately male-oriented. Because of all these influences from our society, too many Christians assume that, if a female from the age of 25 or older is not married, she is a product of this type of society thought, and all she wants is to be a “career woman.” During my last quarter at the university, I took a class named “Seminar: Business Ethics.” My final paper was titled “Ethics and the Bible.” One of the passages I used in the paper (which has become a very applicable passage in my life) is 2 Thessalonians 3:10, “If anyone will not work, neither shall he eat.” Since I am not married, then I have an obligation to try to make a living for myself. I do not look at my position in life as being a choice of being a “career woman,” but a position necessitated by basic financial survival in this world.

The Scriptures

I want to start this section with these two Scriptures: “For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek, For in it the righteousness of God is revealed from faith to faith; as it is written, ‘the just shall five by faith'” (Rom. 1:16-17) and “Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of Truth” (2 Tim. 2:15). Regardless of one’s marital status, the opportunity to teach and stand for the truth is always there! There are so many children and women’s classes that need good women teachers. There are so many opportunities for a single Christian female to discuss the Bible with friends, coworkers, relatives, etc. I enjoy going to classes that fellow Christians have in their homes, and meeting different people who share the same precious faith. I enjoy going to gospel meetings (whether it is at my local congregation or to visit another congregation) where the preacher has the courage to preach a good, biblical sermon, regardless of the reaction of the audience being positive or negative. If the preacher is standing for the truth, he deserves my support and encouragement. As one in the audience, I have to make sure that I am more concerned with the message than the messenger. If I am not concerned about the message, I could one day fall into the category of those mentioned in 2 Timothy 4:3-4; “For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; and they will turn their ears away from the truth; and be turned aside to fables.” Being a woman does not shield me from this danger.

Marriage

I grew up as a preacher’s daughter. I got to see many marriage problems that others may never see. Some may feel that this would be a disadvantage of growing up in a preacher’s home, but I do not think of it that way. I now understand that marriage may not be the answer to one’s desire for happiness or the answer for one’s fear of being alone. I truly can get an idea of how serious marriage actually is from the following passages:

(1) Matthew 5:23 – “But I say to you that whoever divorces his wife for any reason except sexual immorality causes her to commit adultery; and whoever marries a woman who is divorced commits adultery.”

(2) Matthew 19:4-6 – “And He answered and said to them, ‘Have you not read that He who made them at the beginning “made them male and female,” and said, “For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh”? So then, they are no longer two but one flesh. Therefore what God has joined together, let not man separate.'”

(3) 1 Corinthians 5. This entire chapter deals with the attitude of a congregation toward fornication.

From the above passages, some very serious conclusions come to my mind:

(1) I know I have to rind someone who is eligible to marry.

(2) Marriage is for life. There is no room for this attitude: Well, if this doesn’t work out, then we can part our ways.”

(3) If my spouse decides to divorce me, without scriptural cause, I would have to stay single for the rest of my life. Even though I did not cause the divorce, I still would not have the right to remarry. If I did remarry, I would lose the fellowship of fellow-Christians and the right relationship with the Lord.

These conclusions are the only ones I can draw from the above passages. With all due respect and kindness, the wording of the passages is not going to change, regardless of men standing in the pulpits or writing in papers or women talking to me on a one-to-one basis trying to convince me other wise. The bottom line is that marriage is a serious, fife-time commitment; it is not to be entered into with a halfhearted effort. If I meet someone whom I may want to consider to be my husband, then I must be willing to live with his good points and his faults (there is no guarantee that his “faults” will ever change) for the rest of my life. Until I find someone to whom I can make that type of marriage commitment, then I better not try to place a wedding band on my finger.

Criticisms of Friends

In the final section of this article, I want to discuss some conversations that I have had with some very good Christian friends (who have the best intentions in the world and whom I love dearly). They have stated, what I call, criticisms concerning my attitude toward marriage. I find the situation to be humorous, due to the fact that most I of ~ these criticisms are given on a voluntary basis (without me initiating the conversation). Since I am still (using their terminology) “an old maid,” the only logical explanations for my being unmarried are: my standards are too high, my priorities are not what they should be, I must not have any desire to be married, etc. I do not think there is a criticism that I have not already heard. The only response I know to give my friends (when these criticisms are directed toward me) is the following: There are so many opportunities and things for me to do as a single Chrisitan, that I cannot find the time to sit around and feel sorry for myself because I do not have a husband. If the right man comes into my life, then I would be very happy to have the opportunity to be a Christian wife and mother. But in all reality, that situation may never occur. Philippians 4:11 states, “Not that I speak in regard to need, for I have learned in whatever state I am, to be content.” Right now, I am in the “state of being single,” and my top priority is to be a Christian. So to answer the question: Can an unmarried woman “care for the things of the Lord”? The answer is “Yes!” I have a passage done in a cross-stitch pattern that is sitting on my desk at work, and I would like to close the article with the passage (it has become the motto of my life). It is Proverbs 31:30-31 – “Charm is deceitful and beauty is vain, But a woman who fears the Lord, she shall be praised. Give her of the fruit of her hands, And let her own works praise her in the gates.”

Guardian of Truth XXXIII: 25, pp. 746-747
December 21, 1989

By Robert F. Turner

Church scholars generally agree that the nature of the church began to change very early in its history, and that this change was directly related to the development of a bishopric system. This soon became more than a change in church government. It resurrected the essence of the priestly system of Judaism and put an elevated class of brethren (the priests) between the “lay” member and God. This ruling class became “the church”; so that by them “the church” acted, authorized, approved or forbade. “The Church” (the priesthood) controlled the sacraments (“channels of grace”); and became the only means by which salvation may be obtained (cf. Catholic Encyclopedia). It is not surprising therefore, that in the very early efforts of the Protestant reformers the priestly system was much discussed, and the “priesthood of believers” became a rallying cry. The sufficiency of the Scriptures, the importance of one’s conscience, and Jesus Christ as sole mediator between God and man (1 Tim. 2:5) – all are violated by a priesthood (or “church”) that officially interprets, and though whom the “laity” must approach God. When the reformers declared that all saints are “priests” with all rights pertaining thereto, they were hitting at the very heart of the apostate church. Today we are so far removed from the essential elements of this ancient conflict that its principles seem poorly understood, and seldom evoked. So, we study “priesthood.”

Vine says a priest is “one who offers sacrifice and has charge of things pertaining thereto.” Westcott goes deeper, saying man’s consciousness of sin, variously realized, hinders his approach to God (the unseen power), and promotes a shrinking from it. He seeks harmony with God, and “the provision of this access is the work of the priest.” From very early times heads of families served as priests with God’s approval. We have examples in Israel’s patriarchs: Abraham (Gen. 12:8), Isaac (26:25), and Jacob (35:1). But there were others also: Noah (Gen. 7:20), Melchizedek (14:18), Job (Job 1:5), and Jethro (Ex. 18:1,10-12). Even in pagan societies, perhaps by degeneration from the original concept, there has been the shaman, “medicine man,” or guardian of an oracular shrine. These mediate and serve at an altar on behalf of others.

Just prior to the giving ot the Law, and before the Aaronic priesthood was established, God said Israel should be unto him “a kingdom of priests” (Exod. 19:6). This seems related to an earlier command: “Sanctify unto me all the first-born” (Exod. 13:2). However, later, when the Levites were set apart, it was “instead of all the first-born” (Num. 3:12,41; cf. 8:15-18). The Israelites were so filled with fear at the giving of the Law that they asked for a mediator between them and God (Deut. 5:23-27), and some scholars suggest Israel forfeited its general priesthood by rebellion and lack of faith. Whatever the case, we know the Aaronic priesthood was established to represent the people of Israel before God and their access to God was via these priests. But messianic prophecies foretold a more general priesthood (Isa. 61:1-6) and suggested that men of other nations would be taken “for priests and for Levites” (Isa. 66:18-21).

In the New Testament the language of Exodus 19 is applied to Christians. We are “a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ . . . an elect race, a royal priesthood, a holy nation, a people for God’s own possession” (1 Pet. 2:5,9). This better priesthood is both royal and holy for Christ our High Priest is both King and Priest, after the order of Melchizedek (Heb. 7). John says Christ “has made us kings and priests” (Rev. 1:6; 5:10, KJV), or “a kingdom and priests” (ASV). Paul writes: “present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service” (Rom. 12:1, AS). Clearly, “a kingdom of priests” finds its realization in spiritual Israel.

The Hebrews writer tells us the figurative nature of the Aaronic priesthood is replaced by the real thing, and explains that Christ entered not into the holy place made with hands “but into heaven itself, now to appear in the presence of God for us” (Heb. 9:9,24). He concludes that we should have boldness to “enter into the holiest by the blood of Jesus” or “draw near with a true heart in full assurance of faith” being sanctified by his blood (10:19f). We may “come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (4:15f). Christ made possible a direct relationship between each saint and his God. No “priestly order,” no “church” stands between the child of God and his Father. He is a priest, and his prayers and service go directly to heaven’s throne.

Now, what are the consequences of this direct priestly relationship which true saints have with God through Jesus Christ? It does not negate their obligation to one another – to assemble, work and worship together, to show concern for one another, and to function collectively in a local church. Rather, it negates the institutional concept of “church” and emphasizes our individual responsibility to the Lord. There can be no proxy worship or service. Each saint (priest) is obligated to “offer up a sacrifice of praise to God continually … to do good and communicate forget not: for with such sacrifices God is well pleased” (Heb. 13:15-16). Understood and practiced, this would erase the “audience” concept of “attending church,” and make us a vibrant serving priesthood.

If all are priests this eliminates clergy-laity distinctions. There can be no hierarchy in the church for “one is your Master, even Christ, and all ye are brethren” (Matt. 23:8). All members, even preachers, are brethren, and neither “Brother” nor “Reverend” are preacher titles. Scriptural overseers and deacons have different tasks to perform, and should be esteemed “for their work’s sake” (1 Thess. 5:13), not for rank that puts one over another (Matt. 20:25-28). All priests can baptize, serve the Lord’s Supper, teach, etc., dictated only by work abilities and orderly arrangement (1 Cor. 14:40), and not as official “administrators.” Neither “the church” nor some special bishopric system is needed to authorize or validate our worship – as taught by Roman Catholicism. Little wonder the “priesthood of believers” was a critical issue in Reformation history.

That same Reformation history, records shameful perversions of this principle: by civil authorities, as they escaped “church” control, and by peasants who rebelled against authority in general. Today some use individual equality to deny scriptural oversight, orderly worship, even the local church itself, but such selfish abuses must not cause us to compromise this all important fundamental. Divine control and priesthood are fully compatible, and should result in more dedicated service according to God’s pattern. The priestly types of Judaism were strictly regulated and “no man . . . that hath a blemish shall come nigh to offer the offerings of Jehovah” (Lev. 21:21). Shall we of the antitype be less concerned about purity and the responsibility this places upon us?

Guardian of Truth XXXIII: 24, pp. 741, 753
December 21, 1989

By Greg Gwin

There are some folks in the Lord’s church who have a problem about attaching any sign to the meeting place or erecting any sign on the church owned property which reads “Church of Christ.” Their contention is that the church is not the building, rather it is the people. Such signs, they argue give the wrong impression – even teach a false doctrine – to the community. They maintain that the sign must read, “Church of Christ meets here.” Think about that for a moment.

Yes, we certainly agree that the church is not the building; it is the people. If you have any doubt about that, read what Peter said (1 Pet. 2:5,9) or see what Paul taught (Eph. 1:22-23). The church may own a building and meet in a building, but the church is not a building. The church is the people.

The question, however, is whether putting a sign on a building which reads “Church of Christ” gives the wrong impression to those who may pass by and see it. We think not! On a trip downtown one might see a sign on a building which says “U.S. Federal Court.” What does that mean? Is the building the court? No! It means that the court meets there – and we all understand it. At the mall one reads on a building, “J.C. Penny.” Does anyone think for a moment that J.C. Penny is (or was) a building? Obviously not! All such signs are used to convey a message about what takes place in those buildings – and the meaning is clear. Why then is it any different when the sign reads, “Church of Christ”? The meaning is clear to all observers – this is a place where a church of Christ meets.

Guardian of Truth XXXIII: 24, p. 740
December 21, 1989

By Johnie Edwards

Northern California was hit with an earthquake on Tuesday, October 17, 1989 around 7:04 p.m. Ellettsville, Indiana time. The quake lasted for about fifteen seconds and registered 7.1 on the Richter scale. It has been estimated that the damages may run into the 10 Billion Dollar figure. About all of the news people were asking if this was the big one. Those in the know about such things say the big one is yet to come. I got to thinking about the big one; yes, it is to come!

Bible Earthquakes

The Scripture speaks of several earthquakes. One occurred in the twenty-seventh year of Uzziah, king of Judah. “And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the day of Uzziah king of Judah: and the Lord my God shall come, and all the saints with thee” (Zech. 14:5). Perhaps the most remembered earthquake was at the time of the crucifixion of Christ. “And behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent” (Matt. 27:51). Such miracles as “the graves being opened, the resurrection” and the like caused the centurion to say, “Truly this was the Son of God” (Matt. 27:52-54).

The Prison Keeper and An Earthquake

A great earthquake was involved in the story of the conversion of the Philippian Jailor. Paul and Silas had been put in prison and as they were singing and praying at midnight, “Suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one’s bands were loosed” (Acts 16:26). This earthquake led to the jailor asking, “Sirs, what must I do to be saved?” (Acts 16:30) As an unbeliever, he was told to “believe on the Lord Jesus Christ and thou shalt be saved, and thy house” (Acts 16:31). In order for him to be saved, “they spake unto him the word of the Lord”; his repentance can be seen in that he “washed their stripes; and was baptized, he and all his straightway” (Acts 16:32-33). The world has been taught that this man was saved at the point of faith, but a careful reading of the conversion will indicate to the honest person that he heard, believe, and obeyed the word, being baptized the same hour of the night, which was about midnight.

God’s Shaking of the Earth

The Hebrew writer said, “Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven” (Heb. 12:26). Down through ages past God has shaken the earth as he took out of the way false gods, passed judgment upon his people of the Old Testament, removed nations and the like. The big shake is yet to come!

The Big One to Come

At the end of time there surely will a shaking of the earth as “the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall be raised first” (1 Thess. 4:16). Can you imagine the earth being opened up as every grave will be opened. “Marvel not at this: for the hour is coming, in the which an that are in the graves shall hear this voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation” (Jn. 5:28-29). As the recent earthquake in California found folks buried under rocks of concrete, I am-reminded of the time of God’s judgment when people will cry “and say to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: For the great day of his wrath is come; and who shall be able to stand?” (Rev. 6:16-17)

The Unshakable Kingdom

There is not too much safety here on this earth but there is a place which cannot be shaken. The church of the Lord is unshakable! “Wherefore receiving a kingdom which cannot be moved (shaken), let us have grace, whereby we may serve God acceptably with reverence and godly fear: for our God is a consuming fire” (Heb. 12:28-29). You are encouraged to become a member of this unshakable kingdom.

Guardian of Truth XXXIII: 24, pp. 737, 751
December 21, 1989