Truth Magazine

You may have been driving down the road and by chance saw a sign on a vehicle which read something like this, “Start the week off right, join the church of your choice.” This saying implies that any church is sufficient, it must only be deemed good by your choice! This saying does not say or give any thought to what God’s choice is. It does not say, “Start the week off right, join the church of God’s choice.”

There is no consideration for what God’s choice is but only that of man. Consequently, those who have this mind set make the choosing of a church equal to the choosing of a flavor of ice-cream. One church is just as satisfactory as another depending on the individual’s choice, like chocolate is just as satisfying as vanilla, depending on choice alone.

If this is true, what difference does it make whether one is a member of the church of Christ or the Baptist Church? And if this is true, what difference does it make whether one is a member of the church of Christ or the church of Satan for members of both have chosen whom they serve. I wonder if those who advocate the standard of “choice” alone will consent to those who follow Satan? I think not! Most will deny that it is acceptable to be a member of the church of Satan, but if they deny it, they have shot down their philosophy of choice. What then makes it right or wrong to be a member of the church of Satan? Is it not the word of God? If it is not the word of God, then what is it? If we agree that the word of God condemns those who are members of Satan’s church, then should we not use the same word to justify our membership? Jesus said, “Sanctify them by Your truth. Your word is truth” (John 17:17).

He also asked, “Why do you call Me ‘Lord, Lord,’ and do not the things which I say?” (Luke 6:46).

Does the church where you worship do the things Jesus has asked? Do they teach what Jesus taught and do what Jesus commanded? Concerning salvation, do they teach as Jesus did, “He who believes and is baptized will be saved; but he who does not believe will be condemned” (Mark 16:16), or do they teach faith only? Does the church of your choice partake of the Lord’s supper on the first day of the week (Acts 20:7), as the first century church did, or does it “choose” to do it once every month, quarter, or year?

Does the church of your choice teach that one must remain faithful to Christ until death in order to inherit life (Rev. 2:10), or does it teach falsely that once someone is saved, he is forever secured for salvation with- out regard to his conduct (1 Tim. 3:15; Heb. 3:12; 2 Pet. 3:11, 14)? Does the church of your choice have Jesus alone as the head (Eph. 5:23), or do they have some man residing in that position?

The Catholics have chosen the pope to be their governing head; the Mormon’s have chosen their so- called “apostles”; the Episcopal and Presbyterians have their councils, but where in the Bible do we see such positions authorized for mere

men to occupy? I ask those who think that we are mean spirited for condemning the Catholic’s pope or the Mormon’s apostles, are you mean spirited when you condemn Satan, the obvious head of the church of Satan? There are some who have openly chosen and confessed Satan as their head! The fact remains; however, that any church which doesn’t submit fully to the authority of the King, Christ Jesus, is headed by Satan (Matt. 12:30; 28:18)! Does the church of your choice hold fast to the written word of God as their standard for authority, or are they governed by some man made written confession or creed? “For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart” (Heb. 4:12). Why be governed by creeds of men when the Bible says, “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work” (2 Tim. 3:16-17)? Does this sound like you need anything other than God’s word?

Imagine if Jesus came down to earth and wanted to start a church of man’s choice rather than God’s? Imagine if Jesus wanted a church that is more tolerant on perversions like homosexuality and adultery. Wouldn’t this make the church so much more attractive to the masses? Why not have a church that calls drunkenness a disease rather than sin? Why not have a church that justifies stealing (on the grounds that you really need what you are taking)? Why not build a church that tolerates unrighteousness? Why build a church that teaches “ . . . the unrighteous will not inherit the kingdom of God . . .” (1 Cor. 6:9ff)?

Imagine if Jesus wanted to build a church that would tolerate religious diversity. He could have enjoyed a longer life, perhaps, if he never stirred up and accused those religious teachers around him of being hypocrites, blind guides, fools, whitewashed tombs, murderers, serpents, brood of vipers (Matt. 23:13ff.). Wouldn’t it have been easier for Jesus to remain silent, concerning their “choice,” rather than openly rebuking their sin?

What if Jesus wanted to build a kingdom of people who were allowed to deny him if they ever need to do so as to promote peace in certain environments? If Jesus would have denied himself as the Son of God, he probably could have lived a longer life (i.e., Luke 22:66-71). But Jesus never did deny himself and he expects us not to either. The inspired apostle Paul wrote, “If we endure we shall also reign with Him. If we deny Him, He also will deny us. If we are faithless, He remains faithful; He cannot deny Himself” (2 Tim. 2:12-13).

Finally would not Jesus have rather built a church with a lesser amount to purchase? If it was up to him, would he not have rather purchased the church with his words rather than his life? Could he say, “Father, I want to build the church of My choice with the price of my choice and not yours?” Yet many think they can join a church of their choice and not God’s and still be acceptable. Was it a small cost to be taken by lawless hands, beat on, spit on, stripped, ridiculed, literally nailed to some wood in the form of a cross, and publicly erected so that all who had eyes to see with could witness? Was this Jesus’ personal choice? This was God’s choice (2 Tim. 1:8-9)! Was this not rather a big price to pay for the church of God’s choice? How much would you be willing to pay for it? Jesus purchased the church with his blood (Acts 20:28), yet sadly some will not even sacrifice their own selfish lust for it.

The cross was not fun. In fact the Bible teaches that he despised the shame of the cross (Heb. 12:2), but endured it because of the reward. The reward was worth the price. This is why Jesus so often prayed, “Take this cup away from Me; nevertheless, not what I will, but what You will” (Mark 14:36). Is the church of your choice the church of God’s will?

Not all churches are genuine because they are built on sand (man-made doctrines, creeds, opinions, etc.) and not on the holy word of God. Jesus never promised to accept any person or church who fails to do the will of God (Matt.

7:21-23). Jesus never died so people (or churches for that matter) can live the way they want, but he demands that we live the way he wants us to (John 15:14; Rom. 12:1-2). The Bible is clear that there is just one body or church (compare Eph. 1:22-23 with Eph. 4:4). The question is, however, is that one church your choice? “. . . The churches of Christ greet you” (Rom. 16:16).

By Hal Snyder

Like so many other questions, this one has two answers. The short answer is what Paul observed in 1 Corinthians 5:6: just “a little” bit. The long answer really deals with answering a more complex question: how “much” is “a little”?

The context of Paul’s answer was the sin of fornication (1 Cor. 5:1) that was being sanctioned by the Christians at Corinth — a young man was living as husband-and-wife with his step-mother! That fornication is a sin is obvious from such Scriptures as Romans 1:29, 1 Corinthians 6:18, 2 Corinthians 12:21, Galatians 5:9, and 1 Thessalonians 4:3. Under no circumstances can fornication ever merit God’s approval. It is always wrong.

Most readers can see that Paul is using “leaven” as a metaphor for “sin” and is in essence saying that just a little sin contaminates the local body of Christ and the souls of those who make up the church. Notice that the Greek word for “sin” is hamartano (a verb), and it literally means “to miss the mark” (W.E. Vine’s An Expository Dictionary of New Testament Words, 1046). When our Marines shoot at targets on the rifle range, the bull’s eye is the ten ring. Everything in the bull’s eye counts ten points towards their marksmanship score. Although the nine ring is right next to the bull’s eye, a bullet through this ring counts only nine points towards their score regardless if the bullet strikes above the bull’s eye or if it falls below (or to either side). Nine is almost ten, but it misses the mark of ten by a single point.

People fail to hit the mark by one of three ways: by failing to do those things which they should do (some folks call this a sin of omission, like not visiting the widows and orphans of James 1:26), by doing those things they shouldn’t do (some folks call this a sin of commission; the New Testament term for this is paraptoma, which is translated “trespass” and means “a deviation from uprightness and truth” (Vine, 1166), or by going “beyond that which is written” (1 Cor. 4:6), which can also be termed a sin of commission. The New Testament term for this last way is parabaino, which is translated “transgress” and means to go beyond (Vine,   1161). “Lawlessness” (anomia or “disregard for the law” (Vine, 647) is similar to trespass, but both indicate rejection of God’s will and substituting one’s own will for God’s.

Before making the spiritual application, let’s notice briefly what has happened to those who are a part of the Restoration Movement that was stated in the late 1700s and early 1800s in America — a movement that sought to restore the church of Christ to its New Testament purity.

Just prior to the American Civil War, two things happened to influence Christians: the melodeon (or organ) was introduced into the worship service of the church in Midway, Kentucky, and the American Christian Missionary Society was founded (in Cincinnati, Ohio). These two digressions began a division of believers into two groups known as “progressives” and “conservatives.” This division became permanent when the 1906 United States census recognized the former group as the Disciples of Christ (Christian Church) and the churches of Christ (which was composed of the “conservative” element of the American Restoration Movement).

While the churches of Christ continued striving to be the church of the New Testament, the Disciples grew into a full-fledged denomination. During the period immediately following World War II through the late 1950s and middle 1960s, faithful “conservatives” resisted the “liberal” digressions of institutionalism and the sponsoring church arrangement.

In a book compiled by Mac Lynn, Churches of Christ in the United States (Brentwood, TN: Morrison and Phillips Associates, 1994), conservative congregations are identified as being “Non-institutional: oppose church support of institutions and the sponsoring church concept of benevolence and missions” (93). Lynn does not identify “liberal” congregations, but he provides several identifying marks of an “anti.”

Liberal brethren saw (and continue to see) nothing wrong with human institutions doing the work that God gave his church (in such areas as caring for widows and orphans).

Most of those who earlier supported institutionalism also embraced the sponsoring church arrangement, which manifests itself in the areas of benevolence and evangelism. As for the “antis,” they see nothing right with having separate Bible classes, using multiple containers for the Lord’s sup- per, or using a located preacher. Both of these digressions have one thing in common — they “go beyond that which is written” (2 Cor. 4:6) and thus “abideth not in the doctrine of Christ” (2 John 9).

Now for the spiritual application. Just as much as the congregation at Corinth was sanctioning fornication, brethren who today sanction the practices of liberalism or anti-ism endanger their eternal souls, for what they teach and practice is not the “doctrine of Christ” and, thus, they have not God (2 John 9). In addition to jeopardizing their souls, they threaten the collective influence of their congregation (Rev. 2:1-5).

In Paul’s day, it was quite common for the heathen to practice fornication as a form of religious observance. Even though the fornication at Corinth was identified by Paul as being a “little” thing, since its continued practice would potentially destroy the souls of the Corinthian brethren, Paul directed the Corinthians to “purge out therefore the old leaven” (1 Cor. 5:6a) before others became influenced by the behavior of the fornicators.

Today, some brethren sanction a “little” liberalism (in the form of the sponsoring church arrangement, which is often used as a euphemism for a mini-missionary society, or institutionalism of any sort). Worse yet, when brethren sanction error, they become “partakers” in the “evil deeds” (2 John 11) of those practicing error, and, thus, share in the guilt of their sin. Whenever faithful brethren learn of such digression, our duty is two-fold: warn those practicing error (for they “cause divisions . . . contrary to the doctrine ye have learned”) and after identifying them, we are to “avoid them” (Rom. 15:17).

The Holy Spirit, through the inspired apostle Paul, commanded that Christians have Bible authority for the things they do: “Whatever you do in word or deed, do all in the name of the Lord” (Col. 3:17).

So long as we do Bible things in Bible ways, and call Bible things by Bible names, we will have God’s approval (2 John 9b).

How “much” is “a little”? The answer remains the same as it was nearly 2,000 years ago: just a “little.”

It was Thursday morning and my wife, Marti, and I were at the bus station waiting for her bus to come and carry her to her mother’s house in Florida. I really didn’t want her to take the bus, but it was spring break week and there were no available flights that we could afford.

I was trying to be upbeat knowing that Marti always worried about me while she was gone. We had been married for over 33 years and had always been best friends. We cherished every moment we could be together and couldn’t stand to be apart. We made small talk until finally we saw the bus coming. I kissed her good-bye another time and watched her get on and the bus pull away. I sighed deeply. This was going to be a long week.

Marti had been hinting for a new refrigerator. The only thing wrong with the yellow one was . . . well, it was yellow. We had bought a new white stove a couple of years ago, and she wanted matching appliances. She knew it was an extravagance, however, and wouldn’t really press for a new one. While she was away I was going to get her that new refrigerator. By midweek I found just the buy . . . last year’s model (it was really marked down!); 25 cu. ft. side-by-side, and it was white. I had it delivered Friday morning.

Marti and I talked every day while she was away. I kept reassuring her that I was doing OK. She told me of an ear ache that started sometime Wednesday. I told her that if she was feeling bad to go ahead and try to get a flight out of Florida instead of taking the bus back. No . . . she knew we really couldn’t afford it. And besides, could you imagine how an ear ache would feel as the cabin of the plane pressurized? I left it up to her.

It’s Friday and the new refrigerator came. She was going to love it! I couldn’t wait for her to see it. It was all that I could do not to pick up the phone and tell her. We never kept secrets from each other. I was so anxious to see her face when she saw it. I got all of my work done and came home a little earlier Friday to make sure everything was ready for Marti’s re- turn. I had left quite a bit of housework for the last minute. I also wanted to hang that light fixture that my sister had given to us that had now sat in the garage for the last year. Everything was going to be just perfect.

Then the phone rang. Marti had left Florida that morning to come home. It was probably her calling as the bus stopped for supper.

It was not Marti. “Mr. Beck?” (Oh, no . . . it must be a sales call.) “Yes,” I replied in a cool tone. “Are you related to a Martha Beck?” “Yes.” Then the words that caused my heart to leap into my throat, “This is the Tallahassee Memorial Hospital where your wife is a patient, hold on while I put the doctor on.” The doctor explained that Marti had collapsed at the bus station and was in a coma. The ear infection had invaded her brain . . . it was very unusual but, if they didn’t operate and remove part of her skull she would be dead within the hour. I gave carte blanche authority to do whatever they needed. Then the words, “Mr. Beck, you need to understand that at best she is working against small odds of survival.” I couldn’t believe it! This can’t be true!

I called my sister who was about four hours away. We have always been so close. She said she was on her way.

This article, however, is not about my grief. It is not about me at all. It is about what happens from this moment on. It is about my brethren in Christ.

I called the elders where I worship. Before I hung up the phone it seemed, my house was full of the people who loved Marti and me more than anyone, my brethren. One was taking all of my calls; the word had spread like wildfire and the phone was ringing endlessly. Another was checking all the airlines for any flights out that night. The ladies were finishing up the cleaning of the house. Some were upstairs packing my bags. If you knew these folks, you would expect nothing less.

There were no flights out and my sister and I headed out driving all night to get to Tallahassee from Peoria, Illinois. I called every hour on my cell phone. She remained stable through the night. I was by her bedside by Saturday after- noon. She would remain in a coma, I was told, for several days. It was best for her. My heart was broken.

It is Sunday morning. I awoke early and for the first time in over thirty years I questioned whether I was going to church services or not. I wanted to go to the hospital and be by Marti’s side; but I knew where she would want me to be. And I knew where I should be. Knowing how badly I needed the Lord’s help, how could I forsake him today? I went to worship services.

I went to the Centerville Road church. I was glad to be there among brethren. After services people were very friendly. There was a couple there that Marti and I knew about 20 years ago. Everyone was being so friendly, I hated to just rush out so I let them be hospitable. “What brings you to Tallahassee?” I told them of my reason to be there. Before I knew it people were offering all sorts of help. I explained that I didn’t really need anything. Oh, yeah, there is one thing. “Marti would probably have to go through many weeks or months of therapy before she could come home,” I explained, “Do you know of any apartments that rented month to month so I wouldn’t have to sign a lease?” They said one of the members there had some apartments and that they would check.

Like I said, this article is not about me. It is really about how my grief was taken on by a congregation of God’s people and shared. It is about how pain of the worst sort can be diminished when it is smothered by God’s love as it is poured out through caring brethren.

The family who owned the apartments graciously provided a very nice apartment for me and the many family members who joined me. What I couldn’t believe is how that empty apartment was filled with such love by Monday night. Many brethren participated in moving in appliances, couches, chairs, tables, sleeping facilities for all of my family, food, linens, etc. Nothing was overlooked.

I kept trying to put into words my gratitude. It was impossible. They kept telling me that I was helping them! They told of those who were moved by my experiences who had not previously been party to this type of endeavor who joined in. They kept assuring me that they were glad to do it. And I know that they were. These brethren, though their hearts were broken for me, were experiencing joy because they were serving Christ, whom they loved most of all.

I was a grown-up man, I thought, at nineteen;
Though so much of this life was yet to be seen.
She was a year younger and “naive,” they said,
The day we were married and shared the same bed.

I vowed to take care of her and be her man.
I, being all we needed, was not God’s plan.
She vowed to submit and “Goest where I go;”
But she led me into the life I would know.

You see, she raised this small boy of trembling heart;
Teaching me to follow Jesus from the start.
She never scolded, belittled, or preached;
Through humility and love my soul she reached.

Headship of our home was never in question;
The Lord came first, me next, was her concession.
At times I was tempted to step from the track.
She gently took my hand and guided me back.

Thirty-three years I thought I was leading her.
As I look back now, I should have known better.
She let me think I was the family’s guide;
The truth is now clear, without her by my side.

In where to go, what to do, and what to say;
And the mundane decisions of every day.
She made me look like a true man of wisdom.
Behind the scenes she helped me make decisions.

Don’t think that she wasn’t a submissive wife;
I just loved her so much I’d give her my life.
She lived the example of Ephesians five
Where love and submission, balanced, come alive.
I have matured in life since the day we met;
She taught me to live and love without regret.
She’s gone now and in this life I’m left alone;
But with her memory to guide me, I’ll go on.

My life will be different, I’ll hurt for awhile;
I’ll learn how to survive as I paste on this smile.
I always thought I had control of my life;
I know now I was nothing without my wife.

Don’t feel sorry for me, or shed any tears;
I’ve had the best life in those thirty-three years.
With her strength and courage now, I’ll get along.
Until we’re back together in our new home.

In the darkest hour of my life I was not alone. Members of the Centerville church came every day. They didn’t hover, they came and expressed their affection and their care. Two of the elders and their wives from the Paris Avenue church, where I regularly worship in Peoria, came and stayed with me through the week. The Paris Avenue church held special prayer meetings for me and Marti, with many from neighboring churches coming as well.

The week that I was in Tallahassee, that ended in my wife’s death, will be remembered with fond memories all of my life. That week could have been remembered only with pain and anguish.

The purpose for my writing this article is to make sure you know, from one who was on the receiving end, brethren, when we serve those who are in trouble, we can truly make a difference in their lives. Don’t ever think that your efforts are wasted. My life has been changed because of the brethren in Tallahassee and my home congregation.

Brethren, we do make a difference in each other’s lives. I expected the church where I worship regularly to do all they can. They knew Marti and me well. It is easy to help those with whom you already have a loving relationship.

I never expected what the brethren did for me and my family while I was in Tallahassee. And I am disappointed in myself for that. I should have thought more highly of my brothers and sisters in Christ.

I write this article for the purpose of letting the “light” shine from the Centerville Road church, not for their glory, but for his. Follow their example as they follow him.

 

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.