Unity Through Restoration

by Colly Caldwell
www.cvillechurch.com

"Unity through restoration" is a phrase which Christians have used to describe agreement to share spiritual relationship and activity based upon mutual understanding and acceptance of truth as taught in the Scriptures. "Restoration" is a word we have adopted to signify the recovery of first century faith and practice in later centuries. We unashamedly believe that the faith and practice of Christians in the first century, when recorded in the New Testament with Divine approval, forms the pattern for God's people until Christ returns (1 Cor. 4:6; Phil. 3:17; 4:9; 1 Tim. 4:6; 6:3-5; 2 Tim. 1:13; 2:2; 3:10,14; Tit. 1:9; 2 Jn. 9-11).

"Unity in diversity," on the other hand, is a phrase which has been used to identify agreement to share spiritual relationship and activity while disagreeing on what the Bible teaches about mutually shared items of faith and practice. The phrase often describes denominational acceptance of totally divergent and even contradictory positions considered significant enough to separate people into different "fellowships" or denominations. Baptists and Methodists, for example, consider one another Christians and share some activities (such as Easter sunrise services). They recognize that their faith and practice are sufficiently different to keep them from being together, yet they claim to be united. The phrase has also been used to call for the uniting of those who hold differing views in "Christian churches" and "churches of Christ." For example, advocates of "unity in diversity" want those who believe in using mechanical instruments of music in worship to join with those who do not, working and worshiping together in spite of their differences.

I have been asked to discuss which of these two approaches is biblical when we confront questions concerning divorce and remarriage.

Unequivocally, I affirm that biblical unity on any question about which God has spoken must be based upon what God says. It cannot be based upon man's reasoning (Jer. 10:23). Amos rhetorically asked, "Can two walk together unless they are agreed?" (Amos 3:3) "Walking together" indicates mutual, shared activity. If I am involved in an activity with another, I must agree, at least in that activity, or violate conscience by participation. In spiritual matters the basis of agreement must be the Word of God (Matt. 15:8-9).

Jesus prayed that all Christians "may be one" in God and in Christ just as he had prayed that those who were with him should be one (Jn. 17:20-21). How were the apostles one? The answer is in his prayer: "You gave them to Me and they have kept Your word" (v. 6); "They have known that all things which You have given Me are from You" (v. 7); "I have given to them the words which You have given Me and they have received them" (v. 8); "keep though Your name those whom You have given Me, that they may be one as We are" (v. 11); "While I was with them in the world, I kept them in Your name" (v. 12); "I have given them Your word" (v. 14); "Sanctify them by Your truth. Your word is truth" (v. 17); "for their sakes I sanctify Myself, that they also may be sanctified by the truth" (v. 19). There is no question that Jesus taught unity upon compliance with the word of God.

One asks, however, "But what about divorce and remarriage?" Two very direct references settle that in my mind. First, when answering questions about divorce and remarriage, Jesus asked, "Have you not read. . . ?" (Matt. 19:4) Jesus called for a "restoration" of the will of God in their practice by leading them back to the Word. He expected them to read, draw proper conclusions, and then apply God's word to their questions. Second, when the disunited Corinthians needed answers to their questions concerning husbands and wives, they knew to go to God's word. They wrote Paul who was a messenger for Christ. Paul responded with the commands and counsel of the Lord (1 Cor. 7:1-40). He did not call for unity on grounds other than "that you all speak the same thing, and that there be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgment" (cf. 1 Cor. 1:10). Some might say, "But Paul gave his own judgment in some of his statements on marriage in 1 Corinthians 7." A careful reading of the text will clearly show that where Paul expresses his judgment it is either apostolic judgment guided by the Holy Spirit (vv. 25,40) and/or an admonition to follow a safe course in matters left to human decision (vv. 26-28). In either case, "serving the Lord without distraction" is primary (v. 36). The overriding concern of the chapter is: What does God say for us to do?

We must acknowledge at this point some biblical guidelines which are essential to "unity through restoration" and which are most helpful in applying this great principle to issues related to divorce and remarriage:

First, Christians make decisions about fellowship or unity in keeping with the following clear instruction: (a) we must preach and defend the Truth as revealed by God in the New Testament (2 Tim. 4:1-5); (b) we must not teach error or sin (Gal. 1:6-10); (c) we must not practice anything we believe to be sin (1 Tim. 5:22; Matt. 15:1-14); (d) we must not condone or support error or sin in others (2 Jn. 9-11; 1 Cor. 5; Rev. 2:12-29); (e) we must not be hindered from accomplishing all which God expects of us (Matt. 7:21,24-27; Jas. 4:17; 2 Cor. 8:7; 13:7-11).

Second, some issues can be decided by appeal to Scripture. In these, intense study and reflection upon God's Word is often required. We must be uncompromising where God has spoken but we must also be patient, kind and loving (Eph. 4:13; Col. 3:12-17) with those still in the process of learning. We are all still studying some subjects. Some other issues are not answered in Scripture and still others call for human judgment. To agree to remain united when we disagree on matters of opinion or human judgment is a separate matter and is not properly within the scope of what has traditionally been referred to as "unity in diversity." Let us not confuse terminology and thus open doors to error.

Third, all decisions on unity must be decided personally or congregationally, not nationally or by some individual Christian or association of Christians for all other Christians. We are not bound to a human creed or human consortium. We appeal solely to Christ as our Head. We must never forget what we teach concerning: (a) the imperative responsibility of each Christian to act from his/her own open investigation of the Word of God; and (b) the autonomy of local congregations to act independent of outside oversight or intimidation. We should allow the Lord to decide whether we are united spiritually with those outside the sphere of our activity or influence. Generally, I am united with all whom God accepts and I am pleased to share spiritual relationship with anyone who is in good standing with the Lord. Specifically, fellowship is at issue when I meet a situation in which my life, responsibility, or influence is engaged and I must make a decision regarding what or with whom I will share active relationship. May God bless us with a spirit of wisdom and understanding that we may meet our grave responsibilities in this area of our spirituality! —- Guardian of Truth , January 2, 1992

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The Greatest Victory

by Cled E. Wallace
www.cvillechurch.com

History abounds in its records of great achievements and victories of human celebrities. None excels the triumph of Paul, the apostle, described by himself on the eve of his "departure."

"I have fought the good fight, I have finished the course, I have kept the faith: henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, shall give to me at that day; and not to me only, but also to all them that have loved his appearing." (2 Tim. 4:7, 8)

"I have fought the good fight." Men have fought for liberty, to satisfy selfish ambitions for conquest, to accumulate wealth and its attending power, and for other causes more or less great. Some have attained fame as heroes while others reaped a reward of infamy. Paul fought. He is not much of a man who will not. The kingdom of God is not a drilling ground for pacifists. It is organized for conquest. "The good fight" of Paul is the best sort of fight and challenges a most careful examination. The weapons of that warfare clearly exhibit the character of it. "For though we walk in the flesh, we do not war according to the flesh (for the weapons of our warfare are not of the flesh, but mighty before God to the casting down of strongholds); casting down imaginations, and every high thing that is exalted against the knowledge of God, and bringing every thought into captivity to the obedience of Christ; and being in readiness to avenge all disobedience, when your obedience shall be made full." (2 Cor. 10:3-6) The fight must be carried on by those of like mind with Paul as long as the imaginations, thoughts and plans of men mark out paths of disobedience to Christ, the Lord.

Paul was a fighter before he was a good fighter. He once thought that he "ought to do many things contrary to the name of Jesus of Nazareth" and he carried on a terrific warfare against the truth while in his darkened understanding he thought it to be heresy. His "good fight" began with his conversion and ended only when his head went rolling in the dust in glorious martyrdom. He was stern in his defense and advocacy of the truth. He was even hard on himself and uncompromising in his demands that his own life conform to the ideals he was battling for. "I therefore so run, as not uncertainly; so fight I, as not beating the air: but I buffet my body, and bring it into bondage: lest by any means, after that I have preached to others, I myself should be rejected." (1 Cor. 9:26, 27) Many men have the energy, courage and will that fighting demands and they use it in a way that is disastrous to themselves and others. A human jellyfish may do no more harm than waste good food and encumber space that could be more profitably used, but a fighter is either doing a lot of good or a tremendous amount of harm. It is contrary to his nature to be neutral. A good fight demands a stout heart directed by clear thinking and true ideals to guide it. Paul had an objective; he was going somewhere. "Brethren, I count not myself yet to have laid hold: but one thing I do, forgetting the things which are behind, and stretching forward to the things which are before, I press on toward the goal unto the prize of the high calling of God in Christ Jesus." (Phil. 3:13, 14) "Stretching forward" and "pressing on" point out the enormous energy the apostle employed in his upward movement toward his goal. He encountered many obstacles and his victory in overcoming them made it "the good fight."

"I have finished the course." He ran a great race and the pattern of it is found in his own words: "Therefore let us also...lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the author and perfecter of our faith." (Heb. 12:1, 2) The zeal of the apostle was so fiery that his enemies considered him mad and possibly some of his well-wishers thought him a fanatic. The taste of victory was sweet to such an ardent spirit and he glowed in triumph over a finished course. The way was dark and storms were gathering on one occasion when he was enroute to Jerusalem. It was much like Daniel going into the den of lions. Undaunted, he said to a group of friends: "But I hold not my life of any account as dear unto myself, so that I may accomplish my course, and the ministry which I received from the Lord Jesus, to testify the gospel of the grace of God." (Acts 20:24) That course was now finished, his gospel ministry had been long, rich and faithful without the spot of compromise or surrender, and he was ready to meet the Lord unafraid and unashamed. It was the warrior's true reward!

"I have kept the faith." This faith was the gospel that Paul preached which came to him by revelation of Jesus Christ. There were many and powerful influences at work to modify the faith. Judaism, Paganism and the perennial appeals of the flesh stubbornly resisted a full surrender to the stern demands of the faith. These strong influences are still seen in much that is called Christianity. Paul's zeal for the faith burned hotly at Antioch when he resisted the encroachments of a strong Jewish clique among the brethren "that the truth of the gospel might continue with you. Much of Paul's writing and preaching was designed to build a strong line of defense against tidal waves of influences which were subversive of the gospel. There was passion in the plea he made to Timothy. "O Timothy, guard that which is committed unto thee, turning away from the profane babblings and oppositions of the knowledge which is falsely so called; which some professing have erred concerning the faith." (1 Tim. 6:20, 21) The faith is a divine trust. It must be kept. It must be guarded. It is something precious. "Contend earnestly for the faith which was once for all delivered unto the saints." (Jude 3) The plea often made today that it makes little difference what one believes "just so he is honest in it" is pitiful when compared with the apostle's zeal for the faith. Had Paul turned aside from the faith to the advocacy of speculations and opinions, he could not have said: "I have kept the faith." Some make shipwreck of it, some compromise it, while others ignore it for "knowledge which is falsely so called." He who can at the end of his life says truthfully: "I have kept the faith" shares the supreme triumph that Paul gloried in.

"Henceforth." The years that were spent in keeping the faith were few and soon gone. The "henceforth" stretches out through eternity. Men are concerned about the now and exercise a fatal apathy regarding what will follow "henceforth." The word "crown" is impressive here. It will be given "to all them that have loved his appearing." An earthly crown is a symbol of wealth, power and rule. The heavenly crown stands for the eternal exaltation of the redeemed who shall live forever in the presence of the Lord and share his likeness and his glory. It is the passport to all that heaven is and has to offer to them whom the Lord bought with a price. It was real to Paul and unreal today only to those who are not keeping the faith.

"That day" is "the day of the Lord," the day when the Lord will come, raise the dead and judge the world. There will be a "henceforth" for all. It will be glory for all who have fought for and kept the faith. It will be otherwise for myriads who have turned aside for fables, sold out for a mess of pottage, or in other ways have shown their contempt for the faith. —- Bible Banner - March 1940

Tune-in to Bible Talk
Every Sunday 12:35-1:00 PM
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For Past Program Archives go to:
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To be a part of the Program call our Bible Talk line at:
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The Folly of Worldliness

by Jere Frost
www.cvillechurch.com

God calls upon us to be spiritually minded, to abhor what is evil and to cleave to what is good (Romans 12:1, 2). Yet temptations, both brazen and subtle, seek to steal away our hearts from the beauty and simplicity of divine truth and holy living. It was love for this present world that caused Demas to forsake the right way (2 Timothy 4:10).

Many professing Christ have been similarly enticed and enthralled by worldly desires. John gives us five reasons why it is sheer folly.

``Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth forever'' (I John 2:15-17).

1. He alienates himself from God. ``If any man love the world, the love of the father is not in him.''

It is impossible to love God and the world at the same time for they are utterly incompatible. Though we have the capacity to love either, seeing we have the power of choice, there is no way we can love both. The love of one precludes love of the other. The language can be even stronger.

When we walk in sin we not only demonstrate a lack of love for God, but we make ourselves an enemy. Note in the following passage that God is not set forth as the enemy of the sinner, but rather the sinner in his own mind is set forth as the enemy of God.

``And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled'' (Colossians 1:21). ``No man can serve two masters: for either he will hate the one, and love the other, or else he will hold to the one, and despise the other'' (Matthew 6:24).

2. He is wrong. ``For all that is in the world is not of the Father, but is of the world.''

Everything that is ``of the world'' in the passage is that which appeals to the baser nature of man. It is therefore that which is low, selfish, unworthy and vain. All that it offers can be summarized in the three divinely made points: (1) lust of the flesh, (2) lust of the eyes, and (3) the pride of life.

By ``lust of the flesh'' we see the craving desire to indulge in sensuality and pleasure. It is low, disgraceful living. ``Lust of the eyes'' depicts essentially greed and covetousness, the eager desire to possess for the sake of possessing. The ``pride of life'' is the love of status and glory in the eyes of others. It is concerned with image, not character or usefulness. These three pictures show not only the vileness of our conduct, but the corruption of our hearts, when we let sin seize our souls.

3. It is temporary. ``The world passeth away, and the lust thereof.''

This plainly declares that there is no lasting gain or advantage in sin. The pleasures of sin, as Moses wisely discerned, are ``for a season'' (Hebrews 11:25). But the consequences are eternal, and they must be forever suffered in hell's agonies. An eternity lost! And for what? -- a moment's pleasure, a bauble that glitters, or a puffed-up pride.

4. There is a better way. ``But he that doeth the will of God abideth for ever.''

This is the way of nobility and character. It is attended in life by a peace of mind and renders one useful to God and man in the highest sense. And seeing that it is God who made man, and who best knows man, and whose will is set forth as a guide for man, it naturally and necessarily follows that this is the only way man can attain a full measure of happiness and hope. Is it not the height of folly for a man to disdain and reject the privilege and pleasure of ``walking in the light'' with his God? Righteousness is infinitely better than a life of sin.

5. Eternal life. ``He that doeth the will of God abideth for ever.''

What a glorious triumph! This old earth, and all that pertains to it, is destroyed. The pleasures and lust of sinful society, ``the world,'' and now without attraction or appeal. The glitter is gone. But he that did the will of God abides, and his treasures survive the world, and he himself is clothed with a new body, like His, ``for we shall see him as he is'' and ``so shall we ever be with the Lord'' (I John 3:2; I Thess. 4:15-18).

Wherefore, brethren, love not the world, but rather love God with all your heart, soul and mind. You will be glad--both here and hereafter.

Tune-in to Bible Talk

Every Sunday 12:35-1:00 PM

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For Past Program Archives go to:

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