The Unity of the Church

The book of Psalms has been appropriately called “the hymn book of the Bible.”  There are more than twenty-five hundred verses in its one hundred and fifty chapters, and doubtless that many songs have been composed from them through the centuries and millenniums since their sentiments swelled the bosom of Israel's sweet singer.  Many of these verses were chanted in the worship of early Christians, and they will be sung in every generation wherever people are found worshiping God until we learn the “new song” in Heaven, “when all the redeemed singers get home.”

To rob our modern productions of the sentiments and psalms of David would be, indeed, to impoverish our worship of praise.

A SONG OF UNITY.  Psalm 133 is a song of unity, “Behold how good and how pleasant it is for brethren to dwell together in unity!”  There is nothing more stifling and stultifying to the emotions of the soul than strife and division.  There is nothing more soothing and beneficent to the spirit than peace and unity.

Unity among brethren is like “the precious ointment upon the head,” in the psalmist’s refrain.  The Easterners perfumed with fragrant oil.  Unity perfumes the church and sweetens the atmosphere like the precious oil “than ran down upon the beard, even Aaron’s beard:  that went down to the skirts of his garments.”

THE UNITY OF THE SPIRIT.  Exhorting the brethren to “keep the unity of the Spirit in the bond of peace,” Paul outlines, in Ephesians 4:4-6, the basis of unity. “There is one body, one Spirit, even as ye are called in one hope of your calling:  one Lord, one faith, one baptism, one God and Father of all who is above all, and through all, and in you all.”  The “unity of the spirit” is the unity the Spirit teaches, or that results when the Spirit’s Word is obeyed.

There is one God—unity in worship.  A divided worship cannot be rendered “in spirit and in truth.”  Wherever and whenever rendered, true worship must have the two elements—the right spirit and the right act; for God is one, and “seeketh such to be his worshipers.”

There is one Lord—unity in authority.  Human authority in religion is wrong.  Christ is Lord, and His Word only is authority.

There is one faith—unity in message.  The Spirit, which guided “into all truth,” does not impart conflicting messages.  The Gospel promotes unity; and where there is division, something else has been preached.

There is one baptism—unity in practice.  Modes of baptism!  We might as well talk about shades of white.  There is no such thing.

There is one body—unity in organization.  The church is one body.  It is impossible to have “spiritual unity” and “organic” division.  Unity is both spiritual and organic.

There is one Spirit and one hope—unity in life, in desire and expectation.

Thus, Paul outlines the only basis of unity.  Let the world cease their efforts toward amalgamations, federations, alliances, and unions, and adopt the divine standard and basis of unity—oneness in Christ.

THE PRAYER FOR UNITY.  The Lord's prayer in John 17:1-21 was an ardent petition for unity.  “May they all be one.”  Jesus praying for the unity of believers!  Yet, it has not touched the heart of those who are promoting denominationalism in the world, nor even of brethren who sow discord and stir factions in the church.  Denominationalism is the misrepresentation of Christianity—a horrid caricature—and the authors of perversions in religion are enemies of Christ, professing and even honestly thinking themselves to be His friends.

But “charity begins at home.”  We cannot with good grace preach unity and practice division. “I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment” (I Corinthians 1:10).  Paul’s beseechment should not only be our preachment, but also our practice.  The unity of Christians is the only hope of bringing the world to Christ.  Jesus knew it, and therefore prayed that “they all may be one, as thou, Father, art in me, and I in thee, that they also may be one in us.”                                                              

Foy E. Wallace, Jr

UNITY AND DIVERSITY

Most of the time we hear the term, unity in diversity and not unity and diversity. The first of these is a contradiction of terms. Unity is defined as “oneness” and diverse means “unlike” (Webster’s 9th New Collegiate Dictionary). When we substitute the definitions for the words themselves, we have: “Oneness in Unlikeness.” Just how can unlike things be one (Amos 3:3)? We may as well say “dryness in wetness” or “goodness in badness.” These words taken in their normal usage and paired as we have done them are nothing less than nonsense. In the words, unity and diversity, we are saying that God’s Word demands “oneness,” “unity,” and “sameness” in matters of obligation. By obligatory matters we mean those things authorized by God’s Word by the various kinds of direct statements, those things implied by the Scriptures, or examples (patterns) contained therein (Colossians 3:17). The Bible authorizes in no other way than these. In fact, whether we realize it or not, in our own communication with one another these are the only means whereby any language or form of communication works. It is the very nature of language.

In 1 Corinthians 1:10 Paul said: “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.” However, this same Paul so differed (not the same mind or judgment) with Barnabas over whether or not to take John Mark on their second preaching tour that they parted company (Acts 15:36-41). Is this the same Paul who wrote to the Corinthian brethren and begged them not to divide and to “be perfectly joined together in the same mind and the same judgment”? Did Paul preach one thing and practice something different? The answer is, “Of course not.”

Paul was begging the Corinthian brethren to be one in matters of obligation (i.e., those things authorized by God—Colossians 3:17). Paul and Barnabas did not differ over matters of obligation, but over optional matters.

Regarding the “sharp contention” that resulted in the two men parting company, there is no evidence that either one of these two great servants of God sinned in motive or action (I John 3:4; James 4:17). In fact, after their separation the church in Antioch of Syria backed them (Acts 15:40). Out of their difference in judgment, two preaching tours emerged. Hence, unity, oneness, or sameness must obtain in all matters of obligation, and diversity or difference is allowed in those matters where God did not specify who, where, when, and/or how the thing authorized is to be done.

In local church matters elders make the final decision in optional matters (Acts 20:28; Hebrews 13:7, 17; I Peter 5:1-3). Elders, do you know the difference in obligatory and optional matters? If so, do you know that you are to choose the option that expedites or is most advantageous (without the element of advantage a thing cannot be expeditious) in doing what God in His Word has obligated the church to do? When elders do not know these things, only confusion can result. If the church today does not evidence the fact that most elders do not know the aforementioned matters, then we do not know what it would take to prove it.

Today, those who advocate “unity in diversity” are trying to teach doctrines that are designed to make obligatory things optional. They teach that you can “opt” to observe the Lord’s supper on Sunday or any other day. If it violates your conscience or if it is against your “tradition” to take it on Thursday night, then do not do it, but do not divide the church over your differences. If you must not use mechanical instruments of music in worship to God, fine. Just do not separate yourselves from those who do. In fact, just about everything that God has obligated man to do by His authoritative will has been dealt with in the above erroneous manner. The result is that false doctrines are taught which loose men from what God in the Bible has bound upon them (various forms of “liberalism”) and bound men with what God in His Word has not bound upon them (various forms of “anti-ism”).

There can be no God-approved or true unity that is not founded on and sustained by Bible authority. We readily see the need of properly constituted authority in the everyday affairs of life.

David P. Brown

DO WE REALLY CARE FOR OR LOVE THE LOST?

Often times we sing the song, “Does Jesus Care”.  This is a very comforting song and is often sung at funerals.  There is a joy that fills the heart, especially when we sing the chorus, “O yes, He cares, I know He cares, His heart is touched with my grief; when the days are weary, The long night dreary, I know my Saviour cares.”  How do we know he cares?  Well, the Bible tells us he does and how much.  Jesus cares for you and me so much until he was willing to die for us that we might live.  He has proven his love for us.  Jesus left all the beauties and glories of heaven and came to this sin-cursed earth in order to pay the ransom price for the sins of man.  (Philippians 2:5-8).  In Luke 19:10 we read, “For the Son of man is come to seek and to save that which was lost.”

 How much do we really care for the lost?  How much do we love them?  John said, “My little children, let us not love in word, neither in tongue; but in deed and in truth.”

1. How much do you love your own soul?  Do you talk righteously but do not act so?  Do you really want to go to heaven?  Do you quickly find an excuse for not serving the Lord or do you faithfully serve him?  Do you attend all the services of the church possible and work for the cause of Christ?  If not, why not?  If your soul is saved, it will be because you love God, His Son, the church, the Bible and your soul more than anyone or anything in this life.  Jesus said, “If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple...so likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.”  (Luke 14:26, 33)     I know some do not love their own soul for they will not attend worship or serve the Lord.  Some of you have been pleaded with time and time again, but continue to give some silly excuse for not faithfully serving God. 
2. Do you love the souls of your children and grandchildren?  You do not unless you are a faithful, dedicated example of Christianity.  Oh, you say, I provide for them well.  I give them a good house, car, boat, etc.  I cook, iron, etc. for them.  Yes, but that wasn't the question.  The question was, “Do you love the souls of your children and grandchildren?”  Parents have an obligation to bring up their children in the nurture and admonition of the Lord and yet, many seem to think they are doing someone a favor when they bring their children to Bible classes and worship service once in a while.     Parents, how can you look your children in the face and say, “I love you.”, and then not be faithful in services and not work for the saving of lost souls.
3. How much do you love the soul of your husband or wife?  Do you set the best example for him or her?  Does your mate know that God comes first even before him or her?  Do you act un-Christian?  Do you curse, swear, get mad, fuss, drink, etc.?  Do you ever invite Christian friends into your home that your mate may get to know them and to appreciate them?  It seems that some couldn't care less if their mate is lost.  How much do you care?
4. How much do you love the lost in the community?  Do you say, “Yes, I want them to be saved and go to heaven,” but never do anything toward their salvation?  Do you believe the world is saying of the church today, “Those people really care about lost souls?”
5. How much do you love your unfaithful brethren?  Paul said, “Brethren, if a man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.”  (Galatians 6:1).  How many of the unfaithful have you contacted lately concerning their soul?  Have you even considered their unfaithfulness?  James said, “Brethren, if any of you do err from the truth, and one convert him; Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.”  (James 5:19, 20)

Remember, we are to love in deed and in truth.  Brethren, how much do we really love the lost?

Author Unknown

The Sin of Being Neutral

If there was ever a time for men to be taking a stand for Truth and right, it is now. The church is facing troublesome times in its battle against sin in the face of a new liberalism and softness toward doctrinal error. We see efforts of brethren on every side trying to take a neutral stand. They think they can win the struggle for right by failing to take a stand. Evidently, they feel that by being quiet the devil will go away. Not so.

You will recall that the prophet Balaam tried to be neutral, but failed. Balak wanted him to place a curse against God’s people. Balaam knew, and confessed, that he must speak that which the Lord put in his mouth (Num. 23:12). At the same time, he seemingly wanted to please Balak. Balak’s doctrine is stated in Numbers 23:25: “And Balak said unto Balaam, Neither curse them at all, nor bless them at all.”

We are either for the Lord or against Him (Matthew 12:30). Let it be understood, we are not talking about personal disputes where there is the possibility of both parties being in the wrong. Instead, we are thinking of doctrinal matters. For instance, one preacher said that he is not a premillennialist, but neither was he “anti- premillennial.” Another has said, he was not advocating instrumental music, but that he was not “anti-instrumental music.” There are many who would disclaim false doctrine in their own preaching, but they will embrace those in fellowship who teach and preach false doctrines. Brethren, let us get off the fence.

In Judges 5:23 we read, “Curse ye Meroz, said the angel of the Lord, curse ye bitterly the inhabitants thereof; because they came not to the help of the Lord, to the help of the Lord against the mighty.” God’s people were in a battle for their lives. God was mightily concerned, but where was the house of Meroz? They were still abiding in their sheepfolds. They were content to remain idle and let others do the fighting, but God was displeased. He ordered a curse be placed against them.

What was their sin? The same as many of our brethren today! They wanted to remain neutral. They wanted others to do their fighting. There are those even now who will not join in the battle against error in the church. They look upon themselves as lovers of peace. They even become critical of those who are known as “fighters” or “brotherhood watchdogs.” Some of these are trying to do  a balancing act on the fence of neutrality. If the Truth prevails on some issue and error is exposed to the point that it is unpopular, they will fall off on the side of the majority and proudly claim, “We have won the victory”—yes, and “we killed a bear, but papa shot it.”

B. C. Carr

The Unity of the Church

The book of Psalms has been appropriately called “the hymn book of the Bible.”  There are more than twenty-five hundred verses in its one hundred and fifty chapters, and doubtless that many songs have been composed from them through the centuries and millenniums since their sentiments swelled the bosom of Israel's sweet singer.  Many of these verses were chanted in the worship of early Christians, and they will be sung in every generation wherever people are found worshiping God until we learn the “new song” in Heaven, “when all the redeemed singers get home.”

To rob our modern productions of the sentiments and psalms of David would be, indeed, to impoverish our worship of praise.

A SONG OF UNITY.  Psalm 133 is a song of unity, “Behold how good and how pleasant it is for brethren to dwell together in unity!”  There is nothing more stifling and stultifying to the emotions of the soul than strife and division.  There is nothing more soothing and beneficent to the spirit than peace and unity.

Unity among brethren is like “the precious ointment upon the head,” in the psalmist’s refrain.  The Easterners perfumed with fragrant oil.  Unity perfumes the church and sweetens the atmosphere like the precious oil “than ran down upon the beard, even Aaron’s beard:  that went down to the skirts of his garments.”

THE UNITY OF THE SPIRIT.  Exhorting the brethren to “keep the unity of the Spirit in the bond of peace,” Paul outlines, in Ephesians 4:4-6, the basis of unity. “There is one body, one Spirit, even as ye are called in one hope of your calling:  one Lord, one faith, one baptism, one God and Father of all who is above all, and through all, and in you all.”  The “unity of the spirit” is the unity the Spirit teaches, or that results when the Spirit’s Word is obeyed.

There is one God—unity in worship.  A divided worship cannot be rendered “in spirit and in truth.”  Wherever and whenever rendered, true worship must have the two elements—the right spirit and the right act; for God is one, and “seeketh such to be his worshipers.”

There is one Lord—unity in authority.  Human authority in religion is wrong.  Christ is Lord, and His Word only is authority.

There is one faith—unity in message.  The Spirit, which guided “into all truth,” does not impart conflicting messages.  The Gospel promotes unity; and where there is division, something else has been preached.

There is one baptism—unity in practice.  Modes of baptism!  We might as well talk about shades of white.  There is no such thing.

There is one body—unity in organization.  The church is one body.  It is impossible to have “spiritual unity” and “organic” division.  Unity is both spiritual and organic.

There is one Spirit and one hope—unity in life, in desire and expectation.

Thus, Paul outlines the only basis of unity.  Let the world cease their efforts toward amalgamations, federations, alliances, and unions, and adopt the divine standard and basis of unity—oneness in Christ.

THE PRAYER FOR UNITY.  The Lord's prayer in John 17:1-21 was an ardent petition for unity.  “May they all be one.”  Jesus praying for the unity of believers!  Yet, it has not touched the heart of those who are promoting denominationalism in the world, nor even of brethren who sow discord and stir factions in the church.  Denominationalism is the misrepresentation of Christianity—a horrid caricature—and the authors of perversions in religion are enemies of Christ, professing and even honestly thinking themselves to be His friends.

But “charity begins at home.”  We cannot with good grace preach unity and practice division. “I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment” (I Corinthians 1:10).  Paul’s beseechment should not only be our preachment, but also our practice.  The unity of Christians is the only hope of bringing the world to Christ.  Jesus knew it, and therefore prayed that “they all may be one, as thou, Father, art in me, and I in thee, that they also may be one in us.”

Foy E. Wallace, Jr.

Our Second Religion

Sporting activities have been called the “second religion of America.” Whether it is the fast-break, jump shooting, and 3-point shots, or the 55-yard pass for the winning touchdown on the last play of the game, we love sports. It can be ice hockey or air hockey, but it still has its appeal. Hunting moose, elk, deer, quail, doves, and varmints (the four-legged kind) attracts a following. Fishing holes are sometimes marked by nearly as many fishers as fish. They can be the “boys of summer” that win it in the last inning or the sprinter who wins by a nose, but it makes no difference. Football, fishing, baseball, hunting, basketball, track — we love it all.

But, may we call a “time out” to consider a fairly common problem in light of the Bible? Sporting activities are not the second religion of some — collective sporting activities are the first religion to some. Some view sports as of the utmost value and concern in life. Sadly, even some professing to be children of the heavenly Father implicitly tell the God of heaven to “take a number (other than one) and we’ll be right with you after the last quarter.” Sports can be wholesome and good for all who participate or spectate, but Christians are careful to keep such activities in their proper place. The Bible still teaches, “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (Matthew 6:33), and “Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much more, as ye see the day approaching” (Hebrews 10:25).

One brother, speaking to a preacher’s workshop, justified his son missing Wednesday evening services to play ball by asking the teen if he would be willing, come next week, to attend both the regular Wednesday evening services and an area Gospel meeting on Thursday night. Of course, if it is right for a Christian to miss worship assemblies and Bible class to participate in sports, does it not follow that all the brethren can miss the assemblies and classes to watch the ball game or other sporting activities? And, if we can “make up” forsaken assemblies like a student makes up a missed test, then surely we can justify shutting down the church building during the hottest part of the summer and do “make up” worship every night for a few weeks this Autumn.

Bible classes and worship assemblies in some places take a tremendous nose dive in attendance because some brethren worship at the idol of sporting activities. We cannot help but wonder though how important our sporting achievements will seem when we stand before God in judgment. Suddenly the “one that got away” will be insignificant and the state championship trophy will provide as much comfort as a crash helmet to a kamikaze pilot.

I like sporting activities. I have played organized sports. I try to instruct my children in sports. But when the church is working, meeting in assemblies, or studying in Bible classes, my family needs to be present, promoting the work, exhorting the brethren, and receiving exhortation: “For bodily exercise profiteth little: but godliness is profitable for all things, having promise of the life that now is, and of that which is to come” (I Timothy 4:8).

Lynn Parker

The Appropriateness of Warnings

When compared with his letters to the Corinthians, the Galatians, or to Timothy and Titus, Paul’s letter to the Philippians is couched in very mild terms. The Philippian Church was apparently free of such major problems as those he addressed in the aforementioned epistles. Paul was thus able to devote more of his letter to Philippi to commendation and instruction, rather than to correction. However, there is one explosion of forceful terminology in Philippians – a stringent, explicit warning:“Beware of the dogs, beware of the evil workers, beware of the concision” (3:2). My purpose is not to provide an exposition of this verse nor identify those to whom it originally applied. Rather, I want to emphasize the fact that, even in an otherwise mildly-worded letter of encouragement, the Holy Spirit inspired Paul to caution those brethren.Warnings about spiritual dangers posed by false teachers and their doctrines are appropriate or the Bible would not be so full of them, as every Bible student knows it is. Please consider the following thoughts concerning some of the “whys” and “hows” of these necessary warnings:

There is a need to issue such warnings as a preventive measure. Preventive medicine is the best kind and usually the least painful. While no righteous person rejoices in the news of a brother, a school, or an entire congregation that has abandoned the Truth, it is better to be warned of such than to be led astray by them through ignorance and/or innocence. Appropriate and timely warnings of men gone astray and of what they are teaching (whether within or without) are a necessary preventive measure brethren can be fortified. By sounding forth warnings of the errors being circulated we can fortify many brethren and prepare them to withstand the errors. This is what Paul did in his three-fold “beware” of the foregoing passage.

Warnings are also needed to cure problems that have already developed from false teaching. Paul did not get the warnings about the evil workers to the Galatians in time to prevent grievous problems from occurring. However, he did not hesitate to sound forth the warnings of the follies and consequences of succumbing to the false teachers although they had done their dirty work. Problems caused by false doctrines can never be cured by ignoring them. The sources of the heresies, as well as the errors themselves, must be exposed by due warnings concerning them if any of those ensnared by them are to be rescued.

When warnings are given they must be in such terms that those who hear may recognize and identify the source of the danger. Otherwise, the warnings are of little worth. Paul used great plainness in the warnings of our text, identifying the “dogs” and the “evil workers” as the Judaizing teachers. He was even more specific when he warned Timothy to shun Hymenaeus and Philetus because their doctrine (that the resurrection was already past) was erroneous and cancerous and had already corrupted some (II Timothy 2:16-18). We are commanded to mark those who cause division through false doctrine so as to identify them, and warn others of them (Romans 16:17). We should always take great care not to slander or falsely accuse others, nor should anyone want to defame another person or institution unnecessarily for any reason. However, when souls are at stake we are derelict in our duty if we do not sound the warnings plainly, including calling the names of men, institutions, or congregations where necessary. May all of our warnings be issued from a broken heart full of love for the sinner, but even more for the Lord, His Word, and His people. 

There is the need to hear and act upon the warnings. We live in a strange time in church history when even the elect have come under the influence of so much human philosophy that they do not want to hear the warnings upon which the salvation of their very souls depends. Because of such shallow and perverted thinking, many brethren are critical of preachers, churches, or publications that are “issue-oriented,” as they are wont to say. Some members of the church are hypersensitive to any exposure or identity of a false teacher or his doctrine, regardless of how destructive he or it may be. Others will come right out and tell you that they do not want to hear about any “problems” in the church, as if ignorance of them would cause them to disappear. Ira Y. Rice, Jr., is right: “You just cannot warn some brethren!”

The Scriptures frequently admonish us to hear reliable spiritual warnings so as to act upon them and thereby avoid many dangers. The Lord wrote seven letters to as many churches, issuing many warnings designed to save their souls (Revelation 2-3). At the conclusion of each letter He urged, “He that hath an ear, let him hear what the Spirit saith to the churches” (Revelation 2:7, et al.). Clearly, He not only intended for them to hear, but to heed and act upon the warnings He issued. Some preachers take pride in not keeping up with “the issues,” as if to do so were somehow an unspiritual or vain activity. Too few elderships in my acquaintance are careful to stay abreast of the many winds of false doctrine that are blowing ever more strongly and of the men that are blowing them. Preachers and elders who are wise will stay informed themselves and will keep their respective congregations informed. Not all will listen with appreciation, but all need to hear the warnings anyway. Paul wrote the warnings in Philippians (and in many other) because he knew brethren needed to hear them for their own spiritual safety.

Dub McClish