WHICH WAY FROM HERE?

I Tim. 6:11 ... "Flee from these things, you man of God; and pursue righteousness, godliness, faith, love, perseverance and gentleness."

      As we make our way through life, we are traveling through a region on a journey that we make only once. We have never been this way before and shall never come this way again. We are informed in Heb. 11:13 that we are "strangers and exiles on the earth."  We are therefore unable to rely on previous experience at any particular point since we have never before been there to acquire the experience of it. But we are much in need of experience in choosing the best course among several alternatives that lead ahead from any given situation.

      A little assistance might be found in looking backward into one's life to similar situations and using the experience gained from the decision then made and the consequences that followed. We are pointed in this direction by the proverb that "experience is the best teacher." Perhaps, but what do we do when we face a situation for the first time? J.A. Froude, the English historian, answers, "Experience teaches slowly, and at the cost of mistakes." The lesson that experience has taught many can never be applied, because their mistakes resulted in death. More help might come from tapping into the experience of other people who have already passed through approximately the same life context we are now facing. The accumulated experience of people from ages past is one definition of history, and the German philosopher Goethe warned that "those who ignore the lessons of history are bound to repeat the calamities that taught them." Nevertheless, this source of help is valuable only up to a point and must not be trusted without reservation. The best of human wisdom can be wrong when the basic issues of the cause of our existence, the meaning of life, and future destiny are concerned. We are advised in Jer. 10:23 that "a man's way is not in himself; nor is it in a man who walks to direct his steps." There is always a risk in relying on one's own past experience, or that of other people, in choosing the best path ahead from a current situation. Life has so many variables that almost never do they occur in the same patterns of relation and emphasis. In other words, no two contexts of life are ever quite the same.

      This is where the Bible becomes so important in our lives, for God has given it to us out of His own perfect wisdom to guide us in making the best decisions. Psa. 119:105 announces that "Your word is a lamp to my feet, and a light to my path." It will show us the best course from any point in life, if we will hold it up in faith to let it illuminate the way before us. The One who gave us the Bible is supreme in wisdom, has the vision to see clearly as far into the future as He wishes, and possesses the power to manipulate world forces to accomplish His will. If we will yield the course of our lives to His holy guidebook, God has promised to apply His infinite abilities to our welfare. The lead text above has its application in this frame of thought. As we stand at any crossroads in life and survey the many ways that radiate out into the future, where they are immediately shrouded in the mists of the unknown, the revealed divine wisdom warns us that there are some which we must avoid. The words, "O man of God, flee from these things," refer to the avenues to trouble. The context of this statement warns us against roads that pass through resentment of others, pride, envy, strife, vain speculation, and the lust for wealth. Only one road is pointed to as the best for us travel, the one that leads through "righteousness, godliness, faith, love, perseverance and gentleness." This is, of course, the only safe way that traverses the turmoil of the world safely to end in eternal happiness. It is the road of life that sometimes in the New Testament is called The Christian Way, (Acts 24:14).

KEEP FREE FROM SIN

I Tim. 5:22 ... "Do not ... share responsibility for the sins of others; keep yourself free from sin."

      If sin always immediately produced the effects that it invariably does in time -- misery, pain, shame, failure, loss and death -- it's doubtful if many people would choose to engage in it, or if anyone would sin carelessly or very often. But the horrible results of sin are usually deferred, and then take effect gradually. It is characteristic of people to think they can sin with impunity, for each individual tends to think he is the exception to the rule stated in Gal. 6:7-8, "Do not be deceived, God is not mocked, for whatever a man sows, this he will also reap. For the one who sows to his own flesh shall from the flesh reap corruption." The alcoholic, the drug addict,the criminal on death row, and the man dying of aids did not intend to come to such an end, but at the beginning of the road that brought them there they each thought the first drink, the initial "high" of some narcotic, robbing a convenience market and killing the clerk, or a night of being promiscuous, would bring them to harm. But sin cannot be outrun. It usually gives the one who commits it a headstart, so that for a while he thinks he is getting away with the transgression. Then sin begins the pursuit, which is both tireless and persistent. We are strictly warned in Num. 32:23 that we can "be sure your sin will find you out." And when it does, it destroys the one who committed it.

      Sin should therefore be avoided at all costs. Initially, it offers pleasure, delight, exaltation, progress, and what is often called "the good life." It is readily admitted in Heb. 11:25 that one might indeed "enjoy the pleasures of sin," but then adds that they are only "passing," ("for a season," KJV). If sin did not offer pleasure in committing it, few would care to indulge in it. No one deliberately sits down in thorns, walks on glass, or reaches in the fire to take out a red coal with bare fingers. Such acts produce instant pain and tissue damage and are considered by everyone to be foolish. But sin at first feels good, is exciting and fashionable, and that is why it draws us into it so easily and quickly.

      It is often quite tempting to a Christian to watch as people about him revel in the pleasures of sinful activities and feel the urge to experience the thrill of it himself. Not only may the illicit activity itself seem rather appealing to the senses, but the camaraderie of the group practicing it broadens its scope and intensifies its impact. In the face of such magnetic evil persuasion, a Christian needs all the power available to him to resist being overcome. To succeed, he first must look up to God who is offended by sin, who will at last crush it and those who practice it, but who will also empower anyone, who wishes, to share His opposition to it.  Second, the Christian must look back to Jesus for the perfect example of meeting and defeating sin. And third, he must look into God's word which has the power to identify sin, unmask its deceptive facade, and condemn it to eternal destruction.

      Though "the way of the world" is enslaved to the appeal of sin, the undeceived Christian will turn his back upon what is popular, fashionable, and prevalent to walk the uncrowded path of righteousness. His goal is to keep himself pure in body, mind, and spirit in order to be presentable to God. Those who choose to live in sin to enjoy the pleasures it offers, will be excluded from God's home.  We are told in Rev. 21:27 that "nothing unclean and no one who practices abomination and lying, shall ever come into it, but only those whose names are written in the Lamb's book of life." The people whom John saw in heaven in Revelation 7 were those who "come out of the great tribulation (i.e., this world of temptation and sin) ... and have washed their robes and made them white in the blood of the Lamb." The ultimate in pleasure and social acceptance for a long lifetime on earth is a wretchedly paltry exchange for an eternity of glory in heaven, (see Mat. 16:26). This is why the thoughtful Christian refuses to participate in the sins of those about him.

      

THE GREAT VALUE OF GODLINESS

I Tim. 4:8 ... "Bodily exercise is only of little profit, but godliness is profitable for all things, since it holds promise for the present life and also for the life to come."

      The human life is composed of more than just one part, and in its comprehensive application to human beings the Bible brings attention to bear upon every part. In contrast, the effort is often made by science to reduce man's nature to a single component, matter, and then to deal with him only in that dimension. Dismissing the soul as imaginary, the mind is explained as a complex system of interrelated functions that are biochemical and electrochemical. Man and his brain are ranked as the current highest achievement of the materialistic evolutionary phenomenon that characterizes life on this planet. This conclusion of science has won such acceptation that the physical dimension of life claims nearly our entire attention. So we occupy ourselves with the effort to keep our bodies in the best possible condition through proper diet, exercise, rest, and medical care. We pamper our bodies with the best clothing, cosmetics, and new body care products in order to maximize their beauty and strength, prolong their youthful vitality, and derive the greatest pleasure from their sensual gratification.

      Up to a point the Lord approves of our taking the best possible care of our bodies, since they are the temples in which His Holy Spirit dwells. We are told in I Cor. 3:16-17 that "you (Christians) are a temple of God, and that the Spirit of God dwells in you. If any man destroys the temple of God, God will destroy him, for the temple of God is holy, and that is what you are." (See also I Cor. 6:18-20.) The proper maintenance and care of our material bodies is what the lead text is referring to when it says that "bodily exercise is only of little profit." Such attention preserves the body as God's temple so long as God gives it life. But the Bible insists that the unseen part of man, the soul, the part of us that is created "in the image of God," (Gen. 1:27), is the more important part and must never be neglected.

      Godliness is the careful attention given to the soul's welfare that corresponds to the care and attention one gives his body. This is not an equivalent correspondence, however, for in the grand scheme of things the importance of the soul far outranks that of the body. The body is composed of earthly elements and will eventually disintegrate into them, but the soul is made from a spark of divinity which can never be extinguished. Thus the text says that "godliness ... holds promise for the present life and also for the life to come." There are two components of godliness, right attitude toward God and right conduct which proceeds as a result. Right attitude toward God embraces the conviction that He is the Creator and Sustainer of the universe, that He is the Author of human life, and that He is Ruler of all men through grace and love in perfect justice. This conviction generates devotion within one's soul toward God, and it is upon this response that "godliness" may be equated with reverence. Until godliness is established within your soul, whatever right conduct you can manage in outward behavior will be stiff and mechanical. But once the godliness is there, right conduct will flow without force in your outward conduct. No one can fully explain the way this works, for there is "the mystery of godliness," (I Tim. 3:16). We do know, however, that there is a power in godliness that drives it along to accomplish great results, (II Tim. 3:5).

      My welcomed reader, unto what do you devote your greatest attention, to your temporal physical body, or to your eternal spiritual soul? If it is to the body, then your major concern is health, exercise, nutrition, and outward appearance. If it is to the soul, your major attention is fixed upon knowing God more intimately and building godliness in your soul.

CONCERNING CHRISTIAN CONDUCT

I Tim. 3:15 ... "I write so that you may know how one ought to conduct himself in the household of God, which is the church of the living God."

      When someone visits the home of another, he ought to be conscious that he is entering the context of a private world that functions according to its own peculiar habits, tastes, and policies. These may differ a great deal from those to which the visitor is accustomed in his own home. Certain pieces of furniture there may be objects of appreciation rather than objects of utility. Mealtimes and bedtimes have their distinctive schedules. Smoking may not be allowed in the house, and the television may be played only at certain times. Because of such domestic distinctions, the person who wants to please his host and maintain his welcome will be very alert to learn them and very diligent to adapt his behavior to them.

      When we are admitted into "the household of God," we must realize we are entering a domain that is not our own. We are neither its designer, builder, or sustainer, nor are we the formulator and executor of its policies. The architect and constructor of this great "house" is God, and thus it is called "the household of God." We must accordingly remember that in His house, "which is the church of the living God," we are His guests, and He is the Host. The code of conduct that must prevail in it is that of God. To try to bring your own style of behavior into that sacred precinct is to act presumptuously and rudely and be irreverent and offensive to God. Such an approach is intrusive and begs countermeasures from God, who indeed preserves the sanctity of His realm.

      One who reads the foregoing comments, from both I Tim. 3:15 and this writer, might easily get the idea that the object of interest is human behavior in a church building.  But this would be a wrong conclusion. Neither the inspired writer (Paul) nor this uninspired one, has any reference whatsoever to a material structure. Paul was not instructing Timothy, nor other Christians after him, how to conduct themselves within the walls of church buildings. Historians report that Christians did not have buildings devoted exclusively to worship and Bible study activities for more than two centuries after the time of the apostles. The word "church" in the New Testament does not refer to a building, but rather to the body of people redeemed by the blood of Christ, who rules over them as Lord and King. It is to our disadvantage that the word "church" has been degraded in meaning to refer to a physical building.

      The phrase, "the household of God," is equivalent to "God's family," or "the kingdom of God," or "the assembly of Christians." What I Tim. 3:15 speaks of, therefore, is a person's conduct as a Christian in the community of other Christians. Whether it be within the precincts of a building dedicated to the purposes of worship and Bible study, or rather at home, at work, at school, on the playground, on the streets, or wherever, a Christian as a member of "the household of God," must be conducting himself by the standard of behavior imposed by God upon His people. This Scripture may indeed be used to correct those who are misbehaving during a worship service within a church building, but it may just as appropriately be applied to a Christian who is exhibiting bad sportsmanship on a basketball court, or who is telling dirty jokes to co-workers at lunch, or who is resorting to road rage on the highway. One of the great purposes for which the book of First Timothy was written, and the rest of the books of the New Testament for that matter, is to instruct Christians in every generation how to behave anywhere, at anytime, and in any set of circumstances. Every Christian must remember always that he is a member of "the household of God," and as such, that he represents that special family in whatever setting he may happen to be.

PRAY WITHOUT WRATH AND DISSENSION

I Tim. 2:8 ... "I want the men in every place to pray, lifting up holy hands, without wrath and dissension."

      One of the great benefits of being a Christian is accessibility to God through prayer. It is a profound thought that a human being -- one of the more than seven billion on the planet, which itself is no more than a speck of matter moving in a limitless universe -- may call upon the Creator with the expectation and assurance that his voice will be heard. It fills our minds with wonder that God, who spans the vast reaches of space at the speed of thought and controls completely every comet, planet, star and galaxy, will yet devote His attention to the mere human who calls upon Him out of a pure mind, with peaceful motives, and with a faithful heart. With the psalmist we are led to exclaim, "When I consider Your heavens, the work of Your fingers, the moon and the stars, which You have ordained; What is man that You do take thought of him? and the son of man, that You do care for him?" (Psa. 8:3-4)

      In I Kings 18 there is the story of the contest between Elijah, the prophet of Jehovah, and 450 prophets of Baal, the false god of the Phoenicians. He challenged them to arrange wood and a sacrifical bullock upon an altar and then to call upon Baal to send down fire to consume it. As the morning hours passed, Elijah watched as they persistently and fervently prayed, "O Baal, answer us!" The time passed with increasing consternation in these priests, for "There was no voice, and no one answered. ... And it came to pass about at noon that Elijah mocked them and said, 'Call out with a loud voice, for he is a god; either he is occupied or gone aside, or is on a journey, or perhaps he is asleep and needs to be awakened'," (vs. 26-27). But Jehovah God is no Baal! When Elijah prepared his altar with wood and ox, he also had it soaked with water. Then he prayed to God, "Answer me, O Lord, answer me, that this people may know that You, O Lord, are God, and that You have turned their heart back again." (v.37). The Lord heard the prayer of His faithful servant, and then "the fire of the Lord fell, and consumed the burnt offering and the wood and the stones and the dust, and licked up the water that was in the trench," (v. 38). Has  fire ever been known to burn stones, water and dust? It did that day, for it was not common fire. It was "the fire of the Lord that can change ANY element into heat and light. (See II Pet. 3:10)

      Though our prayers will not result in miracles like that requested by Elijah on Mt. Carmel, they can nevertheless still be efficacious, if they are offered by faith with reverence as God requires. Our initial text gives three criteria which must be met in order for our prayers to be acceptable. First, they must be offered by "lifting up holy hands." This does not literally mean that the one who prays must stretch out his open hands toward the sky, though it would be wonderful to respond that literally. The emphasis, however, is upon the word "holy." The word so translated signifies "devoted." That is, the one who prays must yield his life to God and trust God to guide him in the way meant for him to go. After all, prayer is an act of submission by an inferior to the Superior and a confession of inadequacy to One whose capacities are infinite. Second, the one who prays must empty himself of all wrath. To speak to God when you are provoked to anger by one of His policies imposing on your preferences is an act of blasphemy and not a prayer. And for anyone to think that he can acceptably pray to God when he is angry with another person is to betray gross ignorance of the teaching of Jesus. If you come to worship, and remember you are crossed up with someone, you must withhold worship, go to that person and be reconciled with him. Then you may return and worship acceptably. (See Mat. 5:23-24). Wonder how many people in a church service are proceeding in vain because of their heart being ill-disposed toward someone. When you know your congregation, it is not difficult to realize that one individual will not even speak to another, and yet he is attempting to speak to God who knows every sin in his life. (See Jas. 3:9, which is addressed to Christians.) Third, our prayers must be offered from hearts of faith. The prayer that proceeds from doubt is offered in vain and is more of a test of God's reality and power than anything else. We are told in Jas. 1:6-7 that we must "ask in faith without any doubting, for the one who doubts is like the surf of the sea driven and tossed by the wind. For let not that man expect that he will receive anything from the Lord."

THE CHRISTIAN GOAL, LOVE AND FAITH

I Tim. 1:5 ... "The goal of our instruction is love from a pure heart and a good conscience and a sincere faith."

      When the Lord revealed His will for us in Holy Scripture, He set before us definite goals to reach by the application of His instruction in our life experience. Through the prophet Isaiah He declared, "As the rain and the snow come down from heaven, and do not return there without watering the earth, and making it bear and sprout, and furnishing seed to the sower and bread to the eater; so shall My word be which goes forth from My mouth; It shall not return to Me empty, without accomplishing what I desire, and without succeeding in the matter for which I sent it." (Isa. 55:10-11). Sometimes we cannot visibly discern the accomplishments of God's word when it has been proclaimed, but we can be assured that it does reach the goals set by God. In I Tim. 1:5, two of these goals are named: one is love, and the other is faith. When these incomparable spiritual entities are formed in one's inner being, they soon manifest themselves outwardly in many wonderful ways.

      As the instruction from the Lord has its impact upon the heart and mind of people, at least upon those who consent to listen, learn, and obey, it generates love within their hearts. This is the "agape" love, love in its highest and purest essence that characterizes the very nature of God, (I Jno. 4:8 ... "for God is love"). It is the kind of love that operates when it's not recognized, appreciated, or returned. Notice that I Tim. 1:5 says this "love is from a pure heart." Such a beautiful spiritual force cannot be conceived in a heart that is polluted by moral filth, excited by evil imaginations, or coerced by unholy desires. We are taught in Pro. 4:23 to "watch over your heart with all diligence, for from it flow the springs of life." The heart must be purified before love at its truest and best can generate and then grow to maturity there. Nor can a heart that is once pure and conceives love bring it forth into action in one's outer life when that heart is allowed to receive and entertain corruption. In Mat. 13:22, in the Parable of the Sower, Jesus said, "The one on whom seed was sown among the thorns, this is the man who hears the word, and the worry of the world, and the deceitfulness of riches choke the word, and it becomes unfruitful." Our Lord's phrase, "the worry of the world," includes the moral pollutants which defile the heart and choke out the word, the objective of which is to plant and then nurture love within the heart.

      Faith is the other goal of planting God's word in a human life. This purpose is also emphasized in Rom. 10:17, "Faith comes from hearing, and hearing by the word of Christ." But faith, like love, will not flourish where there is a mind of insincerity. The lead text above uses the phrase, "a sincere faith," and indicates that one's faith must be genuine and authentic, not the pretended faith of those who come into Christian fellowship for selfish, unspiritual reasons. Pretense and hypocrisy preclude faith in direct proportion to their activity within the heart. The beauty and value of a true Christian life is apparent to most people, who therefore desire to be identified as Christians. But it requires diligent effort, self-denial, and sacrifice, exertions which do not appeal to most people. Rather, "the pleasures of sin" (Heb. 11:25) are much more appealing and popular because they bring immediate gratification, even if it is only "passing." Consequently, it is easy, and therefore all so common, for people to put on a mask of Christian faith to enjoy the benefits of that identity at the same time they are indulging in the pleasures of sin. The "good conscience" mentioned in the text, however, is offended by this dichotomy within the personality and acts to prevent it. Being open and receptive to the guiding power of God's instruction, it not only eliminates pretense from the heart to let faith grow with complete sincerity, but it also purifies the heart to receive the richness of divine love.

NEVER TIRE OF DOING GOOD

II Ths. 3:13 ... "Brethren, do not grow weary of doing good."

      Real Christianity is an active religion. It requires its adherents to commit themselves with energy and persistence in various kinds of activity described in its book of divine guidance, the New Testament. There are religions, however, that are characteristically passive. To enter one of them requires compliance with a prescribed ritual, or perhaps testifying to a spiritual experience one is supposed to have had. From then on the initiate is considered to be an adherent, whether he does anything further or not. He may not attend the regular assemblies, participate in worship activities, study the accepted sacred writings, or try to persuade anyone to enter that religion. But because he complied with the initial requirements for acceptance into the system, he is always considered to be a member.

      The Founder of Christianity, who is its ultimate example and standard (I Pet. 2:21), established the pattern for every disciple in Jno. 9:4, to "work the works of Him who sent Me (Jesus), as long as it is day; night is coming, when no man can work." God sent His Son to the world on a mission that was a very comprehensive and with a well defined set of things to be done. He gave Jesus a specified period of time (signified by "day") in which to accomplish those things. Jesus felt it urgent to work steadily to fulfill the mission, realizing that an end (signified by "night") was fast approaching to terminate it. It is not different with His disciples. To us He has declared that "not everyone who says to Me, 'Lord, Lord,' will enter the kingdom of heaven; but he who does the will of My Father who is in heaven" (Mat. 7:21). God looks not only for the occasion when someone turns to Him in faith and obedience to the initial commands, but also for the lifetime of uninterrupted occasions when that individual persists in doing the many provisions of His will.

      "Well doing" (KJV) is an archaism in English. Now we prefer to say "doing good," (as in the NAS) or "constructive action." In either phrasing the meaning is quite clear. It is important that we recognize the thought expressed to be that of a fixed standard by which human activity can be evaluated and then judged to be either good or evil. The Christian affirms the Bible to be the fixed system of truth revealed by God as that standard. And that Source itself urges us to use it always to make such evaluations in the effort to determine which actions are good and to be followed and those that are bad and to be avoided.

      Actions that are good turn out to be those that respond to God's expressed will, that reflect His glory by our lives, that complement the effort to realize His goals for human life and benevolently affect the lives of other people. The encouragement given in II Ths. 3:13 is for Christians who have identified these actions and learned to practice them without ever growing weary. Becoming tired of doing good is "spiritual burnout," the result of losing faith and love and the recognition of the essential meaning involved in such activity. It gains impetus in proportion to an apparent failure of such efforts to produce effects that are desired, favorable, pleasant and encouraging to one's sense of self-esteem.

     It is said that to recognize the cause of a problem is a long step toward its solution. To ward off the tendency to grow weary in "well doing" consequently challenges us to maintain our faith and love at the highest possible level, to study and meditate, to renew continually that basis of meaning in spiritual activity, and to keep ourselves convinced that indeed our "toil is not in vain in the Lord," (I Cor. 15:58), no matter what the perceived effects appear to be.