Truth Magazine

By Jim McDonald

This article is part of a tract that was written for distribution in the Philippines. We are using part of it this issue and will be concluded in the next issue of Guardian of Truth.

When Jesus came into the coasts of Caesarea Philippi he asked his disciples whom men said he was. A variety of answers were given. Some said he was Elijah, Jeremiah, or one of the prophets. Some thought he was John the Baptist. Then he asked, “but whom say ye that I am?” Peter’s response was immediate. “Thou art the Christ the son of the living God.” Jesus then said, “Blessed art thou Simon Bar-Jonah for flesh and blood hath not revealed this unto thee but my father who is in heaven. And I say unto thee that thou art Peter and upon this rock I will build my church and the gates of Hades shall not prevail against it” (Matt. 16:18).

Nearly twenty centuries have passed since that day. In our age we see hundreds of bodies claiming to be that church yet all wearing different names, teaching different doctrines and practicing different things. Was this what Jesus had in mind when he promised, “Upon this rock I will build my church” or does the condition of our world represent something foreign to the purpose and aim of Jesus? An examination of what Jesus and his apostles said about the church will help us to determine which of these latter two questions is correct.

There are five very important questions we wish to ask.

1. What is the church?

2. Is there but one church?

3. Is church membership essential to salvation?

4. How can I know which church is right?

5. How can I become and remain a member?

What Is The Church?

There are many mistaken notions about the church. Consider first some things the church is not.

The church is not the building. The building is the place where the church meets. The church is people.

The church is not an appendage or sect of Judaism. Paul’s allegory in Galatians 4:21-31 is a clear contrast between the church and Judaism. The command “cast out the handmaid and her son for the son of the handmaid shall not inherit with the son of the freewoman” shows that the church and Judaism are distinct and antagonistic to each other (Gal. 4:29-30).

The church is not a denomination. Christ is not divided, his body (church) is not divided either (1 Cor. 1:13).

What is the Church?

The word “church” comes from two Greek words ek kaleo to call out, an idea borne out in the following verse: “But ye are an elect race, a royal priesthood, a holy nation, a people for God’s own possession, that ye may show forth the excellencies of him who called you out of darkness into his marvelous light (1 Pet. 2:9). God calls us through his gospel (1 Thess. 2:12; 2 Thess. 2:14; 2 Cor. 6:170. Those who answer God’s call are his church.

There are many different terms by which the church is designated. Since Christ is the head of the church who directs it and unto whom the church is subject, the church is called the body of Christ (Eph. 1:22f; Col. 1:18; Eph. 5:23), In such a relationship the individual parts of the church are members (1 Cor. 12:27). The church is likened unto a flock (Acts 20:28). Christ identifies himself as the “Good Shepherd” who (unlike a hireling) laid down his life for the sheep (John 10:11-13). Christ’s sheep are those who hear his voice and follow him (John 10:3-5). They hear his voice and know him because they have seen that his claims are true. The church is called the family of God (1 Tim. 3:15). God is our Father, Christ is our elder brother and Christians are brothers and sisters (Eph. 3:14-15; Phile. 15, 16). The church is the bride of Christ in which Christ is the husband and the church his wife (Eph. 5:23-32; Rom. 7:1-4; 2 Cor. 11:2). The church is the temple of God (1 Cor. 3:16-17). In the temple God is the true object of worship who seeks true worshipers (John 4:23). Christ is our high priest who offers sacrifice for us, himself (Heb. 5:1-5; 7:27; 8:1-3). As high priest, Christ is our mediator, advocate and propitiation (1 Tim. 2:5; 1 John 2:10. Christians are also priests who offer spiritual sacrifices (1 Pet. 2:9; Rom. 12:1 f; Heb. 13:15).

There is no figure more appropriate for the church than that of a kingdom. The word “kingdom” signifies rule or reign and inherently includes those who are the ruled ones (1 Kings 21:7). W.E. Vines in his Expository Dictionary of New Testament Words defines kingdom thus: “Basileia is primarily an abstract noun denoting sovereignty, royal power, dominion . . . by metonymy a concrete noun de-noting the territory or people over whom the king rules” (Vol. 2, 294). To ignore this is to ignore a basic truth revealed by the Holy Spirit. Daniel predicted: “And in the days of those kings shall the God of heaven set up a kingdom which shall never be destroyed nor shall the sovereignty thereof be left to another people; but it shall break in pieces and consume all these kingdoms and it shall stand for ever.” That prophecy had reference to God’s special rule over a certain people as well as that body of people who would recognize (accept) that rule. When both John and Jesus spoke of the approaching kingdom they referred to that body of people called the church (Matt. 3:2f; Mark 1:14f). The church and kingdom are spoken of in the same breath as the same thing (Matt. 16:180. Churches in Colossae, Thessalonica, and Ephesus were identified as the kingdom (Col. 1:2, 13; 1 Thess. 1:1; 2:12; Eph. 1:1; 2:19; 5:15).

There are some instances in which the word “kingdom” has no reference to the church just as there are instances in which the word ekklesia (church) has no reference to the “ekklesia of Christ” (Acts 19:41). In such instances the context will bear out that departure from its usual meaning. In every instance in which the word “kingdom” refers to God’s people on earth in our age, it always has reference to the church . While the two words are admittedly not synonymous in technical, etymological meaning, they are synonymous to each other in that both refer exclusively to the same body of people. This is true not only of the words “kingdom/church,” it is true of the other words to which the church is likened.

The word “church” (called out body) does not literally mean temple, bride, flock, nor family but, as earlier shown, all these words are used to describe the church and may be said to be synonyms with the word “church.” It is equally true of “kingdom.” In his kingdom, Christ rules as king in the hearts and lives of his subjects. Christians are citizens who having subjected themselves to his laws, have entered that kingdom by a new birth (1 Tim. 6:15; Col. 3:15; Gal. 6:2; 1 Pet. 3:15 Eph. 3:19, John 3:3, 5).

Is There But One Church?

No question is more loaded emotionally than this one but no matter how sensitive, the Bible does have an answer for it.

After Peter said, “Thou art the Christ, the Son of the living God, ” Jesus responded: “Blessed art thou, Simon Bar-Jonah, for flesh and blood hath not revealed it unto thee but my Father which is in heaven. And I also say unto thee that thou art Peter and upon this rock I will build my church and the gates of hell shall not prevail against it” (Matt. 16:18). The word “church” in the text is singular. The “church” herein promised is used in an universal sense and in that sense is always singular (see Eph. 1:22f; Col. 1:18f, et. al.). When reference is made to the universal church one sees a relation-ship between Christ (the Savior) and he who has been saved. All who have been saved by Christ have been added to the church (Acts 2:47; Eph. 5:23).

The word “churches” also frequently appears. One reads of the “churches of Galatia” and “the churches of God which are in Judea are in Christ Jesus” (1 Cor. 16:1; 1 Thess. 2:14). Paul speaks of “all the churches of the saints” and John wrote to the seven churches which are in Asia (1 Cor. 14:33; Rev. 1:4). “Churches” is a plural term. Still, that does not answer the question, “Is there but one church?” Jesus commanded that disciples were to be made of all the nations and local congregations circling our globe are necessary for Christ required joint action of his disciples on a local basis which demands assembly and organic structure. “The disciples came together to break bread,” “not forsaking the assembling of yourselves together” (Matt. 28:18; Acts 20:7; Heb. 10:25). Elders were appointed to oversee and feed all these congregations (Acts 14:23; Titus 1:3; 1 Pet. 5:1-4).

In the local sense Christ desires many “churches” (congregations). Yet, there is no indication there was diversity in doctrine, thus differing denominations. The only diversity the language implies is diversity in location. We read of churches in Ephesus, Smyrna, Thyatira, Pergamum, Sardis, Philadelphia, and Laodicea  the seven churches of Asia. The churches of which Paul spoke and wrote were all taught the same doctrine (1 Cor. 4:17). Yes, variant doctrines did exist but those who departed from apostolic doctrine taught a perverted gospel that would damn them for such did not have God (Gal. 1 :6-9; 2 John 9-11).

Is there but one church? “And he is the head of the body, the church, who is the beginning, the firstborn from the dead” (Col. 1:18; Eph. 1:22). The church is the body, the body is the church. “There is one body”  “In one spirit were we all baptized into one body.” “Now are there many members yet but one body.” We are “called in one body” (Eph. 4:4; 1 Cor. 12:13; 12:20; Col. 3:15). If there is but one body, and that body is the church, then there is one church. The figure of a body suggests one head (Christ) and one body (church). There are as many heads as there are bodies.

But some respond, “We agree there is only one universal church and these passages all are references to the universal church.” This is not precisely true. The word “body” is applied to the local church at Corinth. “Now ye are the body of Christ” (1 Cor. 12:27). Still, granting that objection to be legitimate would not negate the earlier premise: “churches” in the New Testament is a reference to diversity in location and not to a diversity in doctrine.

Paul wrote: “Timothy . . . shall put you in remembrance of my ways which are in Christ, even as I teach in every place and in every church” (1 Cor. 4:11). Since Paul taught the same thing in every church, all the churches were taught the same doctrine. The first of Jesus’ parables in Luke 8 is the parable of the sower. Seed was sown in four different soils. One soil produced nothing, the plant in the second soil withered away, the plant in the third soil was unfruitful, but one soil produce a fruitful plant. Jesus explained: “The parable is this, the seed is the word of God” (Luke 8: 11). A law applicable both in physical and spiritual realms is this: seed produces after its own kind. Paul wrote: “Whatsoever a man soweth that shall he also reap” (Gal. 6:7). Whatever else may be said, the three plants resultant from the seed were all the same kind of plants no matter what happened after they germinated and grew. By the same token the seed (God’s word) produces the same kind of plant. One can no more plant just the word and reap from that Catholics, Baptists, Mormons, etc. than he can plant a package of corn and harvest from it beans, tomatoes, cabbage, beets, squash, and corn. Corn produces corn . . . only. God’s word produces Christians . . .only.

There are many religious bodies in our world, but they result from the different seed and are the work ofthe great enemy (Matt. 13:24, 25). The doctrines of men make our worship vain and will be rooted up in the last day. Those who build up such plants labor in vain (Matt. 15:9; 15:13; Ps. 127:1).

The purpose of Jesus in his coming and his plea to men shows Jesus purposed to build but one church. He said: “Other sheep I have which are not of this fold. Them also I must bring and they shall hear my voice and they shall be one flock, one shepherd” (John 10:16). This prediction found fulfillment when Jesus removed the law (a partition wall between Jew and Gentile) when he nailed it to the cross. This he did that he might “create in himself of the two one new man . . . and might reconcile them both in one body unto God.” The appeal of the Holy Spirit is “that ye all speak the same thing and that there be no divisions among you.” God warns, “The works of the flesh are manifest . . . factions, divisions, parties . . . of which I forewarn you . . . that they who practice such things shall not inherit the kingdom of God” (Eph. 2:15, 16; 1 Cor. 1:10; Gal. 5:19-21).

Guardian of Truth XL: No. 18, p. 13-15
September 19, 1996

By Lewis Willis

That seems to be a good question. I know what people in the world frequently think of us. They think we are “just another denomination” among the many others that are there. Some think us to be extremely radical be-cause we stand for what the Bible teaches. We would expect such from people who neither know nor respect the Divine Revelation.

No matter what the world might think, the important thing is, what do we think. Who are we? What are we? Do we have a clear view of who we are? I am convinced that we will never succeed in the view of God, either individually or congregationally, until and unless we understand who we are. Thus, let’s study together on this important theme. I will list some things the Scriptures say we are.

We Are Disciples of Christ

The word translated disciple, mathetes, is a word that literally means “a learner” (Vine, 316). Jesus invites us, “Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls” (Matt. 11:28-29). Because we are to learn of him, Jesus commanded the apostles to go forth teaching all nations (Matt. 28:19). We are taught so that we can learn and be disciples of Christ. Unless we realize that we are disciples or learners, we will not take the time to study or put ourselves in a place and position to learn  as in Bible classes, worship, gospel meetings, etc.

We Are Servants of Christ

Paul called himself “a servant of Jesus Christ,” whom God had separated for the work of preaching the gospel (Rom. 1:1). Paul was a servant because he had a work to do. Obviously, servants are to serve or work. All Christians are to serve (Gal. 5:13). We have a work to do: “Therefore, my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord” (1 Cor. 15:58). Who are we? We are servants who do the work of the Lord. If we are not doing that work, how could we think we are acceptable as servants?

We Are Soldiers of Christ

Here is the evidence, “Thou there-fore endure hardness, as a good soldier of Jesus Christ” (2 Tim. 2:3). Also, Paul charged Timothy, “. . . that thou by them mightest war a good warfare” (1 Tim. 1:18). He told him to “fight the good fight of faith” (1 Tim. 6:12). To the Ephesians he said that this was a spiritual battle (Eph. 6:12). To Corinth, Paul said “. . . we do not war after the flesh: for the weapons of our warfare are not carnal . . .” (2 Cor. 10:3-4). We are soldiers of the Cross. We are peace-makers with everyone except Satan and sin. With them, we are in a war!

We Are Saints

The word translated saint, hagios, “fundamentally signifies separated …, and hence, in Scripture in its moral and spiritual significance, separated from sin and therefore consecrated to God, sacred” (Vine, 226). The word is also translated “holy.” Now what does all of this mean? It means that in “character” we are saints, that is, we are separated from sin and consecrated to God. We are holy. Twice Paul says that Christians are “called to be saints” (Rom. 1:7; 1 Cor. 1:2). Again, what does this mean? If we have problems fitting the things of God into our lives, we have not yet recognized what it means to be a saint. Being separated unto God, his demands on us take priority over all other demands. How can we live as saints without understanding this? Let each of us examine himself.

We Are God’s Children

I particularly like the statement of Paul in 2 Corinthians 6:18. He said when we separate ourselves from the world (by obeying the Gospel) that God will be our father, and we will be sons and daughters of the Lord Almighty. Also, Paul said the Holy Spirit (through the Divine Revelation) bears witness with our spirit, that we are the children of God (Rom. 8:16). In every thought, word and deed, Christians are to demonstrate that they are God’s children. What a blessing! What a responsibility!

We Are Brethren to Each Other

When Jesus rebuked the scribes and Pharisees who wanted special treatment and titles, He said, “. . . all ye are brethren” (Matt. 23:8). Throughout the New Testament, reference is made to “brethren” (Rom. 12:1; 1 Cor. 15:58; 2 Cor. 8:1; Gal. 1:2; Phil. 3:1). There is no place for the elevation of one of us over the other. None of us is deserving of titles which make us more important than others. We are all brothers and sisters in the great family of God  equally blessed.

We are Christians

Let me again define the word. The word for Christian, christianos, signifies “an adherent of Jesus.” Webster says an “adherent” is a follower. So a Christian is a follower of Jesus. The word is used three times in the New Testament (Acts 11:26; 26:28; 1 Pet. 4:16). Peter said that Christ left us an example, “that ye should follow His steps” (1 Pet. 2:21). Christ is not to follow us, we are to follow him. We should each look at our lives, as we try to figure out who we are, and determine if we are indeed following Christ.

We Are Heirs of God

This simply says that we are a people living in the hope of being with God after awhile. God’s children are his heirs (Rom. 8:17). Note how Pe-ter refers to the Christian’s estate: “Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead,to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time” (1 Pet. 1:3-5). Paul says we are saved by this hope (Rom. 8:24). He also says that faithful Christians will receive their inheritance because God does not lie (Tit. 1:2). We are a people waiting to receive the inheritance of eternal life in heaven which God has promised to his children who live as he appoints.

We Are Pilgrims on the Earth

Note that Peter says, “Dearly be-loved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul” (1 Pet. 2:11). As “strangers and pilgrims,” we are only here a brief time (James 4:13-14; Job 14:1). Sometimes we put our “roots” down too deeply in this world. We act as though this world is all there is. Christians know that we are only visiting here; we are actually on a journey to heaven.

In conclusion, I pointed out that we will never live as we should until we know who we are. These things we have looked at summarize who the Christian is. Does your life resemble the kind of life described in this article? If not, hasten to make it conform to the will of God.

Guardian of Truth XL: No. 18, p. 16-17
September 19, 1996

By Connie W. Adams

The Corinthian church had many faults to overcome, not the least of which was the tendency to exalt human wisdom above divine simplicity. The simple gospel was foolishness unto the Greeks (1 Cor. 1:23). Apparently, some in the church in Corinth sought a synthesis between the gospel and Greek philosophy. In that number were some who were “puffed up” with human wisdom and who looked with disdain upon Paul and the other apostles. In a passage filled with irony, Paul checks this notion. He said:

For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men. We are fools for Christ’s sake, but ye are wise in Christ; we are weak, be ye are strong; ye are honorable, but we are despised. Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place; and labor, working with our hands: being reviled, we bless; being persecuted, we suffer it: being defamed, we intreat: we are made as the filth of the world, and the off-scouring of all things unto this day (1 Cor. 4:9-13).

As gladiators sent into the arena to be slain and devoured by wild beasts as a spectacle to those in the stands, even so, the apostles were looked upon as a curiosity to the world and their debasement provided amusement for the worldly wise. They were counted as filth washed from the body, unworthy of the slightest respect. Paul and his companions suffered such indignity for the sake of the Corinthians and others they taught in order to enhance their spiritual state. It was through the labor of such a despised one that they had received the gospel. “For in Christ Jesus I have begotten you through the gospel” (4:15).

The world still considers those who live by the principles of the gospel to be “fools.” Let some high ranking official state a religious conviction and watch the secular press go into orbit. A recent instance of this was found in a speech made on April 9, 1996 by U.S. Supreme Court Justice Antonin Scalia before the Mississippi College School of Law. He said, “Devout Christians are destined to be regarded as fools in modern society … We are fools for Christ’s sake . . .We must pray for courage to endure the scorn of the sophisticated world . . . Surely those who adhere to all or most of these traditional Christian beliefs are to be regarded as simple-minded.” Some of his remarks were draped in sarcasm aimed directly at those worldly sophisticates who deprecate the principles and values which believers in Christ hold dear.

That was enough to start a firestorm. Richard Cohen of the Washington Post wrote: “I think this Supreme Court justice is a cheap shot artist.” He characterized Scalia’s remarks as “foolishness,” said they were “jarring” and suggested that the judge was not suited to sit in on any case involving the separation of church and state. Jamin B. Raskin, professor of constitutional law at American University in Washington, D.C. said Scalia “stepped over the line of what is proper . . . we expect Supreme Court justices to be the most secular of our public servants.”

You would think that expressions of faith were new to this justice of the court or to other leaders in our nation. Not so. The first chief justice of the U.S. Supreme Court was John Jay who was also governor of New York at one time. In 1816 he said, “Providence has given to our people the choice of their rulers, and it is the duty of our Christian nation to select and prefer Christians for their rulers” (Johnston, The Correspondence and Public Papers of John Jay, Vol. 4, p. 393). As late as 1952, justice William O. Douglas wrote: “We are a religious people whose institutions presuppose a Supreme Being” (Case of Zorach vs. Clauson). One of the more liberal judges we have ever had was chief justice Earl Warren. Yet, in a speech in 1954 which was reported in Time magazine, he said:

I believe no one can read the history of our country without realizing that the Good Book and the spirit of the Savior have from the beginning been our guiding geniuses … whether we look to the first Charter of Virginia . . . or to the Charter of New England . . . or to the Charter of Massachusetts Bay . . . or to the Fundamental Orders of Connecticut . . . the same objective is present … a Christian land governed by Christian principles. I believe the entire Bill of Rights came into being because of the knowledge our forefathers had of the Bible and their belief in it: freedom of belief, of expression, of assembly, of petition, the dignity of the individual, the sanctity of the home, equal justice under law, and the reservation of powers to the people . . . I like to believe we are living today in the spirit of the Christian religion. I like also to believe that as long as we do so, no great harm can come to our country (“Breakfast in Washington,” Time, February 14, 1954, p. 49).

We could multiply quotes from George Washington, John Adams, Thomas Jefferson, Andrew Jackson, Abraham Lincoln, Woodrow Wilson, Franklin D. Roosevelt, Harry S. Truman, Dwight D. Eisenhower, and Ronald Reagan all of whom made public their views concerning the need for adherence to the principles of the Bible and a conviction that there is a divine Providence that guides the destiny of nations. Are we to write them all off as “fools”?

The most despised and scorned people in our land today, the most maligned and misrepresented are those who stand up for Bible principles whether in matters of morals or doctrine. Movies and television shows habitually depict religious figures who represent any aspect of so-called Christianity as hypocritical, wimps, or simpletons. Academia is notorious for heaping scorn upon Bible believers. The press has an obvious bias against Bible believers. They are unable to completely disguise their disdain. Watch for buzz words or phrases which are dead give-ways. “Fire and brimstone fundamentalists” or “Biblical literalists” or “rightwing radical fundamentalists.”

Even in conflicts among brethren which involve a liberal vs. conservative stance, those who insist on adherence to what the Bible teaches are described as “legalists,” “antis,” “theological backwaters.” In the nineteenth century conflict over instrumental music and missionary societies, David Lipscomb was caricatured as an old woman trying to sweep back the ocean with a broom. He was “non-progressive.” It is not popular to be a faithful Christian. Even among those who profess to follow the Lord, scorn is heaped upon those who are outspoken about what all of us used to consider plain, everyday godly character. Preach on modesty and make it plain enough to be clearly understood and you will soon learn what I mean. Speak on women’s role in either the church or the home and be prepared to either take it on the chin or duck! Preach forceful and clear sermons on fundamental truths that draw a line between denominational error and the will of God and then brace yourself. Warn of dangers and trends among us and then be prepared.

Well, brethren, with Paul, if the world, or the brethren, think us “beside ourselves” or consider us “a spectacle” fit only for sport and destruction, then we will just have to be “fools for Christ’s sake.” Are you willing to pay the price?

(Thanks to the June, 1996 issue of Focus On The Family newsletter by James Dobson for quotes and documentation from justices and presidents.)

Guardian of Truth XL: No. 19, p. 3-4
October 3, 1996

By Jarrod Jacobs

As we know, the Centennial Olympic Games were played in Atlanta, Georgia. As I watched these fine athletes compete in their respective events, I could not help but think of their drive and determination that got them there. You see, one does not simply “show up” and compete in the Olympics! Each Olympian had trained for many years and had sacrificed family and social life to get a chance to compete with the world’s best athletes.

As noble as their drive and de-termination for the gold medal was, my thoughts turn to the spiritual “competition” that all Christians must endure. The Bible compares our living for Christ to a “race” (Heb. 12:1; 2 Tim. 4:7). It also compares our living for Christ as “a fight” (1 Cor. 9:25; 2 Tim. 4:7). I wonder if we truly can appreciate what this means. If we did, why do we not have more Christians who are “in shape” spiritually? Why do we have to constantly remind fellow Christians to be faithful to God? The Bible says, “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (Matt. 6:33). Is this our goal?

Each Olympian in Atlanta had trained and had been working very hard to reach the gold medal. How great it must be to feel that gold around the neck, and know that this was the end result of hard work and determination for those many years. When thinking of spiritual matters, how great it will be someday to know that the hard work and determination we put forth in this life has been worth it all. I would suggest to you that the reward we receive as Christians will be far greater than a room full of gold medals! Paul teaches, “And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible.” “But refuse profane and old wives’ fables, and exercise thyself rather unto godliness. For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. This is a faithful saying and worthy of all acceptation” (1 Cor. 9:25; 1 Tim. 4:7-9).

How much greater our heavenly reward will be than that which the Olympians received. However, we must remember that we must train our bodies and minds to be in sub-mission to God (1 Cor. 9:27; Rom. 12:1-2). Paul said, “if a man also strive for masteries, yet is he not crowned, except he strive lawfully” (2 Tim. 2:5). In other words, we have a standard, or rule, that we must follow just as the Olympians do. Our standard is the Bible. It is inspired of God, and reveals all we need to know to get to heaven (2 Tim. 3:16-17; 2 Pet. 1:3; Phil. 2:12).

Are you in shape, spiritually? Are you looking, training, and striving “for a city which hath foundations, whose builder and maker is God” (Heb. 11:10)? Paul said, “Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus” (Phil. 3:13-14). When your life is nearing its end, will you only have memories to give you comfort, or will you have hopes to give you comfort? What is your goal in life? Is it for the gold medal, or the streets of gold?

Guardian of Truth XL: No. 19, p. 1
October 3, 1996