Truth Magazine

 

Anything that has legitimate and beneficial use may be subjected to abuse. By abuse is meant improper treatment, harmful employment, mishandling, or inappropriate application.

The Israelites became discouraged when they had to detour around the land of Edom. They spoke against God and against Moses. The Lord punished them by sending fiery serpents among them. Many people were bitten and died. Moses prayed and the Lord told him to make a fiery serpent and set it upon a pole. Anyone bitten by a fiery serpent could look on the serpent of brass and live (Num. 21:4-9). The brazen serpent had appropriate use. God appointed it to test the faith of the people. It is referred to in John 3:14,15. As Moses lifted up the serpent in the wildemess, so must the Son of man be lifted up. By looking to Jesus in trusting faith we are promised eternal life.

Hundreds of years after the time of Moses the good king Hezekiah initiated needed reforms in the Kingdom of Judah. He removed the high places, destroyed images, and attempted to clean out idolatry. The brazen serpent had been kept as a relic but was subjected to abuse. The people were burning incense to it, treating it as an idol. Hezekiah correctly broke it in pieces (2 Kings 18:1-3). That which had been divinely authorized for a particular use long before had been employed improperly.

The temple in Jerusalem had valuable use. It was the center of Jewish worship and God put his name there (1 Kings 9:3). In the days of Christ’s earthly ministry the temple was treated with abuse. Our Master cast out all who were buying and selling, overthrew the tables of the money changers and the seats of them that sold doves, reminding them, “It is written, My house shall be called the house of prayer; but ye have made it a den of thieves” (Matt. 21:12, 13).

Let us now consider the subject of use and abuse as it applies to other things.

The Bible

Use of the Bible: God’s word has valuable use in a number of ways.

1. It is a lamp and a light. Dark- ness is a fitting emblem of ignorance, wickedness, and the whole realm of evil. We need light to guide us in a world that lies in darkness. With the psalmist we can say, “Thy word is a lamp unto my feet, and a light unto my path.” “The entrance of thy words giveth light . . .” (Ps. 119:105, 130). The Bible should be used to enlighten our understanding and to guide our footsteps.

2. It produces faith. Signs per- formed by Jesus were written “that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name” (John 20:30, 31). Faith comes by hear- ing the word of God (Rom. 10:17). Faith is not dependent on a direct out- pouring of the Spirit or some mystical operation. God designed that we use the Bible to produce faith.

3. It is for doctrine (teaching), re- proof, correction, and instruction in righteousness (2 Tim. 3:16, 17). When the God-breathed Scriptures are put to use, the man of God is thoroughly equipped for all good works. There is no need for human creeds, catechisms, confessions of faith, church manuals, etc.

4. It is the Spirit’s sword to combat sin and error. Every Christian needs to use the sword of the Spirit “which is the word of God” (Eph. 6:17). Study Hebrews 4:12 and be reminded that God’s word is living and active. The fight against evil must be relentless.

Abuse of the Bible: It is regrettable that some people abuse the Bible.

1. Some speak evil of the way of truth. Peter forewarned that false teachers would bring in damnable heresies, “and many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of” (2 Pet. 2:1, 2). When Paul and Barnabas preached in Antioch of Pisidia, unbelieving Jews contradicted and blasphemed (Acts 13:45). To- day, some abuse the Bible by openly contradicting it, by belittling it, by ridiculing those who attempt to teach it and live by it, and by scoffing at it as a book outdated and filled with legends and myths.

2. Some wrest the Scriptures. Peter acknowledged that in Paul’s epistles are some things hard to be understood, “which they that are unlearned and un- stable wrest, as they do also the other scriptures, unto their own destruction” (2 Pet. 3:16). To “wrest” means to twist, torture, or distort. Some modern preachers are skilled at Scripture twisting. Instead of such abuse of the word of God, there should be a careful rightly dividing or handling aright of the word (2 Tim. 2:15).

3. Some alter the word of God. Moses warned, “Ye shall not add unto the word which I command you, neither shall ye dimish aught from it . . .” (Deut. 4:2).

The same principle is taught in Revelation 22:18, 19. It is an abuse of the Bible to add the doctrines and commandments of men, to subtract what one may dislike, or to substitute human philosophy, theological speculations, and man-made traditions.

The Name Christian

Use of the name Christian: The name has legitimate and meaningful use when properly applied.

1. It identifies one as an adherent of Christ. At Antioch in Syria, Paul and Barnabas assembled themselves with the church and taught much people: “And the disciples were called Christians first in Antioch” (Acts 11:26). Later when Paul preached to King Agrippa, he asked, “King Agrippa, believest thou the prophets? I know that thou believest.” Agrippa answered, “Almost thou persuadest me to be a Christian” (Acts 26:27, 28). Although Agrippa may have spoken in derision, Paul was in earnest about converting the king. He wanted Agrippa to be a Christian. The name signifies that one is a follower of Christ, an adherent of Christ.

2. It is a badge of honor and glory. Peter told the suffering saints, “If ye be reproached for the name of Christ, happy are ye . . .” There is neither honor nor glory in suffering because one is a murderer, a thief, an evil- doer, or a busybody. “Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf” (1 Pet. 4:14-16). James alluded to those who “blaspheme that holy name by the which ye are called” (Jas. 2:7).

Abuse of the name Christian: No name is subjected to more abuse than the name Christian.

1. “One born of Christian parents.” This is one of the definitions of the name Christian given in Webster’s Unabridged Dictionary. The fact that one’s parents were Christians when he was born does not make him a Christian. Being a Christian in the Bible sense is an individual matter.

2. Some apply the name to any neighborly, decent, respectable per- son. If one is morally upright and acts in a civilized manner toward others, some would pronounce him a fine Christian. If that is the case, Cornelius, the centurion, was a Christian before he ever heard the gospel! It takes more to be a Christian than being neighborly and respectable.

3. Some abuse the name Christian by applying it to nations, cultures, denominations, camps, schools, charities, music, bookstores, journals, radio and TV stations, publishing companies, burial services (“He is entitled to a Christian burial,” whatever that is), performing groups, associations, conventions, counseling services, day-care centers, hospitals, and numerous other human organizations and arrangements. This wide spread abuse has made the name Christian rather vague and meaning- less, whereas it had definite meaning in the apostolic age.

Prayer

Use of prayer: According to the word of God, prayer is useful.

1. It is to express praise and thanksgiving. Jesus taught the disciples to pray, “Our Father which art in heaven, Hallowed be thy name” (Matt. 6:9). The name of God is to be revered and exalted. Paul cautioned against anxiety, urging that “in everything by prayer and supplication with thanksgiving, let your requests be made known unto God” (Phil. 4:6). It is fitting that prayer be used for giving praise, adoration, and thanks to God.

2. It is to make known our requests unto God. Prayer is our open line to the throne of grace. Our Father wants us to bring our petitions to that throne.

3. It is for intercessions. “I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men” (1 Tim. 2:1). When Peter was in prison “prayer was made without ceasing of the church unto

God for him” (Acts 12:5). It is right to use prayer to make intercession on behalf of kings, rulers, brethren in the Lord, and others for whom we should pray.

4. It is to ask forgiveness. Simon believed and was baptized after Philip preached Christ in Samaria. He later sinned by attempting to buy the special power that the apostles had. Peter rebuked him and entreated him, “Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee” (Acts 8:22). Jesus taught that we should pray for forgiveness of our sins (Luke 11:4). When a child of God sins, prayer is to be used as the means of confessing to God and asking for pardon.

Abuse of prayer: It is certainly possible that one might abuse prayer.

1. Praying to be seen of men is an abuse. Christ warned that we should not be as the hypocrites. They loved to pray standing in the synagogues and in the corners of the streets. They prayed to be seen of men. Their full reward was whatever satisfaction they may have derived from the attention and applause of men. The correct aim in prayer is to be heard of God, not to be seen of men (Matt. 6:5, 6).

2. Some use vain repetitions. “But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him” (Matt. 6:7, 8). Prayer is abused when vain repetitions lengthen the prayer as though much speaking is essential.

3. Some consider prayer for emergency only. A door in a public building may be marked “EXIT — FOR EMER- GENCY ONLY.” That means do not use that door unless there is a fire or some crisis out of the ordinary. It is an abuse of prayer to use it only in an emergency. “Pray without ceasing” (1 Thess. 5:17).

The Eldership

Use of the eldership: The New Testament reveals that there should be elders in every church (Acts 14:23) when men are qualified.

1. Elders are to tend and oversee the flock. Paul taught the Ephesian elders “to feed the church of God” (Acts 20:28). Peter, writing as a fellow-elder, exhorted the elders to “feed (tend or shepherd) the flock of God which is among you, taking the oversight thereof . . .” (1 Pet. 5:1, 2). Each flock needs shepherds.

2. Elders watch for souls. “Obey them that have the rule over you, and submit yoursleves: for they watch for your souls, as they that must give account . . .” (Heb. 13:17). Spiritual watchmen guard the flock. This is a highly important use or purpose of an eldership.

3. Elders are to teach. Qualified elders are “apt to teach” (1 Tim. 3:2). To what extent should they be equipped to teach? They are to “be able by sound doctrine both to exhort and to convince the gainsayers” (Tit. 1:9). They also teach by example. Such men are useful and engaged in a good work.

Abuse of the eldership: There are brethren who have a bad taste when they reflect on elders because they have seen the eldership abused.

1. Some are coerced and pressured to serve. Arm-twist- ing should never be employed when selecting elders. The words of Peter (“not by constraint, but willingly”) are to be taken seriously. The eldership is abused when men serve only because they were pressured. Their hearts are not in the work that they are supposed to be performing.

2. Some are domineering and bossy. Peter warns elders, “Neither as being lords over God’s heritage, but being en- samples to the flock” (1 Pet. 5:3). It is sad that some elders have the attitude exemplified by Diotrephes; they love to have preeminence (3 John 9). Having served as an elder for more than a decade, I am aware that some will falsely accuse elders of “lording it over the flock” if they happen to disagree with the judgment of the overseers.

3. Some act as lawmakers and dictators. When elders appear as though they are “little gods,” the eldership is grossly abused. Elders are not authorized by the Scriptures to make laws and rules to bind on the flock. We need to remember that “there is one lawgiver” (Jas. 4:12).

Preaching

Use of preaching: In the divine scheme of things preaching is useful.

1. It is to save them that believe. “For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe” (1 Cor. 1:21). It is not the preaching of foolishness, but the foolishness of preaching, that is, some men regard preaching as foolishness, but God designed it to save lost souls. Jesus sent the apostles into all the world to preach the gospel to every creature (Mark 16:15, 16).

2. It is to reprove, rebuke, and exhort. Paul charged the young preacher Timothy to “preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine” (2 Tim. 4:1, 2.)

3. It is to discuss and explain Scripture. Peter on Pentecost quoted from Joel and from David, explaining the fulfillment of their prophecies (Acts 2). Philip found the eunuch from Ethiopia reading Scripture. He began at the same Scripture, “and preached unto him Jesus” (Acts 8:35). Much good results when preachers open the Bible and read and explain what the text is saying.

Abuse of preaching: Most of us have witnessed abuses of preaching.

1. Some use the pulpit as a whipping post. They lash out against people constantly, sometimes in a personal vendetta. They employ preaching to cut others down to size.

2. Some preach to tranquilize the consciences of the hearers. They never condemn sin or error. They try to make everyone feel good about himself. Unlike Peter’s preaching, their sermons fail to “cut to the heart.” It is an abuse to preach simply to pat folks on the back.

3. Some preach to amuse and entertain. They would make excellent standup comedians. They crack jokes and tell funny stories. They keep the audience in laughter. Study the preaching done by Jesus and the apostles and you will find that they made no attempts to tickle funny bones. It is an abuse of preaching to use it for amusement.

4. It is abusive to preach opinions, speculations, and popular theories. Some televangelists preach almost exclusively on their speculations about prophecy and the end times. The abuse of thing does not justify our discarding it. Alexander Campbell once remarked that “if anything was bestowed on man which he could not abuse, it would be of no moral use to him — for he cannot use that which he cannot abuse. Where there can be no vice, there can be no virtue” (Millennial Harbinger, February 1833).

Conclusion

Shall we throw out the eldership because some have abused it? Shall we quit praying because the hypocrites abused prayer? Shall we quit preaching because some abuse preaching? Why be deprived of the profitable use of a thing merely because there can be abuse? We can guard against abuse without going to the extreme of eliminating appropriate use.

By Bobby L. Graham

The following brief meditations were prompted by experiences the writer had in a recent fifteen-day trip to the Central American country of Belize, the former British Honduras. The Lord’s work is going well there, guided by Dana Whisler and Jesse Hightower, its pioneer who soon will move to Guatemala to proclaim the gospel to its people. Dana and his family remain there as dedicated and beloved servants of God. Remember them in prayer and in financial support as you can.

Fear of Exile

One of the early contacts with whom we studied after arriving in Corozal, Belize, was Felipe Cruz. Felipe is from Guatemala but lives near Orange Walk, which is south of Corozal. His little abode is quite humble compared to our American style of residence. It consists of numerous tree- trunk poles gathered from the bush and placed side-by-side with a thatch roof overhead, making a quite cool residence for those hot Belizean days.

Quite content with his meager possessions in this foreign land, to which he had brought his family to escape an earlier Guatemalan conflict, Felipe was very much concerned about a threatened exile of non-citizens to their native countries. In his latter years such an upheaval in life could be quite upsetting and unsettling. It should be reported to his credit that Felipe, not yet a Christian, did not allow this fear of exile to hinder his study of the Bible and his travel to the meeting place of the Corozal congregation to study more.

The Christian is not unlike Felipe in his unsettled condition in relation to this world and to his own country. Here he has no permanent abiding place; he is an alien, a stranger, and a pilgrim. He looks for a city, whose builder and maker is God. All of his hopes and confidence relate to the heavenly land, not to this passing scene. He must abstain from fleshly lusts which war against the soul (Heb. 11; 1 Pet. 2:11). When the child of God does have to dis- embark in death (for such is nature of his departure, 2 Tim. 4:6), he can loosen his grip on this earthly existence in the confidence that a better one awaits.

Rejection of Jesus’ Deity

Late on a hot Sunday afternoon we stopped at a roadside store to buy soft drinks and found Ernest Will the proprietor sitting outside, interested in talking. He immediately made known his belief in “Jehovah” but not in Jesus as divine. He made confusing reference to some of the tenets of Islam, but he also betrayed non-Islamic convictions. Ernest did refer to Isaiah’s majestic description of Jehovah in Isaiah 44:6: “Thus saith Jehovah, the King of Israel, and his Redeemer, Jehovah of hosts; I am the first, and I am the last; besides me there is no God.”

After his confusing statements, which made it clear that he was unclear in his beliefs, I asked him about Isaiah’s at- tribution of deity to Jesus in 7:14. Did not Jehovah call the Messiah here Immanuel (God with us) through the prophet? Could not the prophet speak credibly concerning Jesus, just as he did about Jehovah? If we can believe his testimony about one of these matters, why can we not also accept it on the other matter? Think about this matter, friend, and understand that your faith in Christ is well supported by the testimony of God himself, who knows better than the skeptic, the agnostic, or the atheist. He also is the One who thundered from heaven, “This is my beloved Son, in whom I am well pleased. Hear Him” (Matt. 17:5). Ernest said that he would study this passage. Will you?

Divorce — A Serious Matter

Gregorio Huerera seemed anxious to find Dana Whisler after seeing his car along the side of the road. He located him in a nearby house, where some of us were studying the Scriptures with some new converts. He was happy to be able to ask about a marriage that the Adventists were advising him to finalize to the woman with whom he had been living. Gregorio knew enough of the Bible to be skeptical of their advice, for he wanted to know more about marrying this Adventist woman who had been previously married and divorced.

When Dana referred him to Matthew 19 and he read some of the verses for himself, particularly verse 9, he seemed to chuckle a bit and remarked, “This is serious.” It is dead serious, so much so that Jesus advised becoming a eunuch for the sake of the kingdom a bit later! Is it a serious matter to you? Would you ask about marriage before planning it? Does it make a difference to you that God has declared some people ineligible for marriage? Are you that concerned about pleasing God? God has spoken on this matter, and doing right demands pleasing him, not just going through some forms or observing some externals. We serve God and honor Christ only from the heart (Matt. 22:37).

Security

Johnny Mash is not a Christian, but he and his wife have shown some interest in God’s will and Word. During a study in his tiny, elevated house I noticed a deadbolt lock on the front door. He obviously wanted to secure his residence as much as possible in a country where thievery abounds. Jose Morales slept in his unfinished, one-room, concrete-block house to guard what he already had.

Protecting one’s investment, keeping what one has: it sounds familiar, doesn’t it? For this reason people insure their houses, cars, voices, and other things valuable to them. Ought we not to exercise even more care for our spiritual possessions?

Our faith, hope, and salvation far outweigh any earthly belonging, but we frequently disregard them in the decisions and choices we make. Warnings to take heed, beware, and hold on are sounded in the Bible to urge people to protect their spiritual security. Salvation can be lost (1 Cor. 9:27; 10:12). The Lord also admonished such spiritual guarding in Revelation 3:2 and 11. “Establish the things that remain, that were ready to die.”

“Hold fast that which thou hast, that no one take thy crown.” Which do we value more highly, as reflected in our spiritual alertness and diligence — our material possessions or our soul’s salvation?

The Day When Everything Went Right

On our first trip into Mexico from Corozal, just nine miles from the border, we experienced the typical hassle of border crossings on a hot and sultry day, bumpy and dusty roads part of the way, a car filled with passengers, poor driving, the distrust of the moneychangers who waited at the border to give us pesos for our dollars, and a traffic ticket in Mexico for making an improper turn. All of this was but a precursor of what was coming — no Little Debbie products at the Chetumal grocery store, which is supposed to have those American products that so many of us want. On the way home there were additional problems — a locked gas cap which would not come off at the gas station (it had to be forced off back in Corozal), forcing us to drive some 15 miles with little gasoline in the tank, and then locking the car keys in the trunk after getting back close to home. The thought did occur to me that nothing was going our way on that day.

Upon further thought, I realized that no one/nothing had really been hurt, lost, or stolen. The problems all related to things that didn’t matter very much. Things that matter the most went right that day. In reality, a day when much seemed to go wrong was a day when everything went right.

After refusing to become a judge in an inheritance dispute between two brothers, Jesus warned us all: “Take heed and beware of covetousness: for a man’s life does not consist of the abundance of his possessions” (Luke 12:15). If we keep ourselves from this and other excessive material concerns, we will be able to focus on what really counts in life — God, his Word, our faith and practice, and helping others along the heavenly journey (Matt. 6:33).

Recently, a preacher who was invited to hold a gospel meeting was asked by the preacher of the congregation inviting him what he thought about having the meeting in a neutral place and not mentioning the name of the church due to prejudice on the part of denominational people. Is such a method boldly preaching the gospel of Christ to a lost and dying world as Jesus and his apostles did? Consider this:

“What shall we say then?” If a Jew is in the audience; shall we avoid preaching “Jesus Christ and Him crucified” because of the prejudice of Jews (1 Cor. 2:2)? “God forbid” — Mark 8:38; Romans 1:16; 9:33; 2 Timothy 1:12.

“What shall we say then?” If a Muslim is in the audience, shall we avoid teaching the Deity of Christ because of the prejudice of Muslims? “God forbid” — Matthew 10:32, 33; Acts 8:37; Romans 10:17; 1 John 4:2, 3, 15; 5:1.

“What shall we say then?” If members of denominations are in the audience, shall we expect the preacher to avoid preaching on the identity and purpose of the Lord’s church because the denominational world teaches, “one church is good as another,” or for fear of “embarrassing our visitors” or being accused of “blasting denominations”? “God forbid” — Matthew 16:18; Acts 20:28; Ephesians 2:21, 22; 4:1-16; 5:22-33.

“What shall we say then?” If we have evolutionists or atheists in the audience, shall we avoid teaching that God exists and that He is the creator of all things, because of the prejudice of evolutionists and atheist? “God forbid” — Genesis 1-2; Psalms 8:3, 4; 40:5; 74:17; 95:5; 100:3; 104:24, 30; Isaiah 40:28; 43:7; John 1:3; Acts 17:24-29; Romans 1:19, 20: Colossians 1:16.

“What shall we say then?” If immoral people are in the audience, shall we avoid preaching “repentance for the remission of sins” because they may be prejudiced regarding certain moral issues such as adultery, fornication, homosexuality, polygamy, abortion, drinking alcohol, stealing, etc.? “God forbid” — Matthew 5:32; 19:9; Romans 1:21-32; 1 Corinthians 6:9-20; 7:1, 2; Galatians 5:19-21; Ephesians 4:28; Colossians 3:1-10; 1 Peter 4:1-4.

“What shall we say then?” We must declare “all the counsel of God” (Acts 20:27). We must “preach the word; be instant in season, out of season; reprove, rebuke and exhort with all long suffering and doctrine” (2 Tim. 4:2). If we seek to please men, we will not be the servants of Christ (Gal. 1:10). We must “speak the truth in love” and teach all things commanded by God for man to do (Eph. 4:15; Matt. 28:19, 20; John 14:15, 21; 15:10; 1 John 5:1-3; Rev. 22:14). Now, what will you say then?

By Donnie V. Rader

How can I tell if I am indifferent? Furthermore, how can I see that there is indifference within the local church? Let’s consider four signs that point to apathy.

1. A loss of zeal. Dedicated people have a burning zeal. They are fervent in spirit (Rom. 12:11). Their hearts burn within then as the two who were on the road to Emmaus (Luke 24:32). However, it is possible to lose that fire of enthusiasm. The church at Ephesus had left its first love (Rev. 2:4-5).

Judah, both before and after the exile, let their service deteriorate into a weary routine that demanded no real effort. Isaiah said their fear toward God had become “tradition learned by rote” (Isa. 29:13, NASV). Malachi rebukes the remnant for offering inferior sacrifices (blind, lame, and sick) to God (1:6-2:17).

When a church has some members who have either lost or never had zeal, it has a problem with indifference. Some Christians are not excited about the salvation they have in Christ. Some are not enthused about worshiping the Almighty. Some are not fired up about the hope of eternal life. When your service to God is a “ho-hum, no big deal” thing, your fire has gone out!

In C.S. Lewis’ Screwtape Letters (a fictional account of one devil’s instructions to another on how to destroy a Christian) Screwtape instructs Wormwood: “If you can once get him to the point of thinking that ‘religion is all very good up to a point’, you can feel quite happy about his soul. A moderated religion is as good for us as no religion at all.”

2. A loss of spiritual interest. Waning interest in spiritual matters easily follows a loss of zeal. There are several indicators that our desire for the spiritual has decreased.

A lack of desire for the word. All Christians ought to have the same thirst for the word that babies have for their milk (1 Pet. 2:1-2). David wrote at length about his love and desire for God’s word (Ps. 119). When Christians have no real interest in studying and learning, make little or no effort to come to Bible study, don’t care to know what the text means or how it applies, indifference is a problem. Every person that I have talked to who has quit serving the Lord, has said that they quit studying their Bibles long before.

Not bothered by sin. Those who fear God hate sin (Prov. 8:13) and depart from it (Prov. 16:6). When Christians are not disturbed by sin in their own life or that of others, indifference is indeed a problem.

Not bothered by false doctrine. David said that rivers of waters ran down his eyes because some had not kept the law of God (Ps. 119:136). God’s people, who love the law of God, are bothered when false doctrine is taught. How- ever, there are Christians who are not bothered by uncertain sounds being given. Furthermore, they don’t want to hear any warning about it. Indifference indeed!

Not concerned about the lost. When we care little about approaching the lost about the gospel of Christ, apathy is well under way in our lives (cf. Mark 16:15).

3. Missing services. It may begin with an occasional absence. Maybe we start with allowing our work schedule to keep us away. It may bother us at first, then we adjust to the idea. Later we may miss once in a while to do something else we want to do. It is now becoming easier to miss even more. It may start with missing Bible study or Wednesday evening, then Sunday night and so on.

Every service we miss, we miss out on that much spiritual growth. Thomas missed what the other disciples gained when he was not there (John 20:20-28). If by being present we are built up and edified (Heb. 10:25; Eph. 5:19), then if we miss, we are made that much weaker.

Do you forsake the assembling (Heb. 10:25) for reasons that are within your control? If so, you are indifferent.

4. Consumed with secular interest. This life is merely a land we are passing through (Heb. 13:14). That means that secular things are temporary and rank far below spiritual matters.

When our secular concerns overshadow and crowd out the spiritual, it indicates that we have a problem with indifference. When we don’t have time to worship or study our Bibles, we are plagued with indifference. When making money is more important than spiritual concerns, we have a problem. When having fun is pushed ahead of serving the Lord, indifference is taking its toll.

These principles will help us as we examine ourselves (2 Cor. 13:5).