DOING GOOD TO OUR BRETHREN - By Al Diestelkamp (continued from THINK page 1)
One of the most important obligations we have toward one another is to forgive (Matt. 18:21-22). Whenever there are people involved, there will be the need for forgiveness. Failure to forgive will not only be hurtful to the one who has sinned against us, but also will jeopardize our own souls (Matt. 6:14-15). In forgiving, we must do so willingly, making sure we "do not grumble against one another" (Jas. 5:9). Forgiveness without grumbling is an act of kindness prompted by a tender heart, "just as God in Christ also forgave you" (Eph. 4:32).

Another way that we can do good to our brethren is by sharing in their joys and sorrows. We are told to "rejoice with those who rejoice, and weep with those who weep" (Rom. 12:15). In order to do either we must get to know one another well enough to know when to rejoice and when to weep. This will not happen unless we are willing to spend significant time with one another. We are told to "be hospitable to one another" (1 Pet. 4:9) and to be "given to hospitality" (Rom. 12:13). I am convinced that one of the greatest needs among God's people is the restoration of reciprocal hospitality. Only then can we expect to adequately "bear one another's burdens, and so fulfill the law of Christ" (Gal. 6:2).

We must also do good by what we don't do. In regard to "doubtful things" (Rom. 14:1), we are told not to "judge one another" nor to "put a stumbling block or a cause to fall in our brother's way" (Rom. 14:13). Instead, we must learn to "consider one another in order to stir up love and good works" (Heb. 10:24).

This does not mean that we are to sit idly by while our brethren sin. Indeed, we are doing good when we, in gentleness "restore such a one" (Gal. 6:1). When gentleness fails to turn a sinner from "the error of his way" (Jas. 5:19-20), we are doing good to rebuke him sharply, that he "may be sound in the faith" (Tit. 1:13). When all else fails, we are commanded to "withdraw from every brother who walks disorderly" (2 Thess. 3:6). Even this action is doing good for the brother in error, as our determination "not to keep company with him" is so that "he may be ashamed" (2 Thess 3:14), and come to repentance.

It's All About Love
There are no less than twelve New Testament verses commanding that we "love one another." Our Lord called it "a new commandment" (Jn. 13:34). What was "new" about this command was that He included the words, "as I have loved you." The apostle John placed that command on a par with the command to "believe on the name of Jesus Christ" (1 Jn.3:23). When we do good, including doing good to our brethren, we are expressing our love in action.

Some of the good that God wants us to do to, and for, one another may not be perceived as "good" in the eyes of men--or even in the eyes of some brethren. However, it is only in the scriptures that we are "equipped for every good work" (2 Tim. 3:16-17).

Doing good to your brothers and sisters in Christ should come naturally. Christians are the best people on earth! This is not because of anything we have done on our own, but what Christ has done for us. It is only reasonable that we should act accordingly. To the extent that we do, others will see the good (Christ) in us, and glorify our Father in heaven (Matt. 5:16).


AL DIESTELKAMP
P.O. Box 891, Cortland, Illinois 60112
Email: al@thinkonthesethings.com

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DROWNING IN DEBT - By Andy Diestelkamp (continued from THINK page 1)
The Pharisees and other like-minded, loophole-seeking legalists taught that oaths invoking the name of the Lord had to be kept, but others did not (Matt. 5:33-37). It is interesting to see how Jesus took the things by which they swore and connected them all to God. Whether you swear, affirm, or promise in a court of law or sign a piece of paper, shake hands, or have a gentlemen's agreement, God is involved as a witness; and the One whose name we wear is blasphemed if our "yes" is "no" or our "no" is "yes."

As we read Jesus' scathing rebukes of the lawyers of His day, we see that He has no patience for any kind of commitment-making that essentially diminishes a man's word to "nothing." We are fools if we think that we can go back on our obligations simply by the way we technically phrase our words (Matt. 23:16-22).

However, the problems of debt are not limited to the extreme of defaulting. The psalmist's antithesis to the wicked that does not repay is not a borrower who repays, "but the righteous shows mercy and gives" (Psa. 37:21b). The righteous are not merely those who repay what they owe; the righteous are merciful givers. The truth is that many of us are not in a position to be the kind of givers we should be because much of what we have is not really ours but is borrowed. Debt can hinder our ability to be generous, hospitable, and sacrificial.

Proverbs tells us that the borrower is servant to the lender (22:7). When I borrow more than I can repay, then I am effectively a slave to the lender. In some cultures this led to the literal selling of oneself and one's own into servitude for life. Just because our culture legislates grace and does not permit slavery does not mean that we are free from our obligation to repay our debts. Shall we continue in debt that grace may abound? No!

While many have not actually defaulted on their debts, they find their financial situation deteriorating, not because of crisis or calamity, but because of a lack of self-control. These begin to feel like they are slaves to the banks, credit card companies, and stores because--for all practical purposes--they are. The feeling of mounting financial debt is not pleasant, nor should it be. Like profane Esau, many are selling their futures and their souls for the convenience of fast food: the immediate gratification of wants masquerading as needs.

We need to count the cost of our decisions (Lk. 14:25-33). As a rule, diligence in planning leads to abundance whereas hasty expenditures and borrowing leads to poverty (Prov. 21:5,6). Fulfilling our material fantasies by accumulating treasures of things and experiences without careful consideration about how (or whether) we will ever pay the cost is a sure way to death (physically and spiritually).

The fact that borrowing is not inherently wrong and may be, in some cases, necessary has been used by many as a diving board into the depths of debt. The liberty to borrow does not justify all borrowing. Just because something is lawful does not mean that it is helpful (1 Cor. 6:12,13). Anything over which we do not exercise proper self-control has the power to enslave us, and we are not to be brought under the power of any.

Undisciplined borrowing is a fast path to enslavement, and the burden of debt will distract us from our full service to Christ. It is not in keeping with the spirit of Christ for one who has been bought by Him to intentionally enslave himself to another master. It is better for us to be free from the slavery of debt (1 Cor. 7:21-23).

The person who finds himself drowning in debt ought to desire to be made free but not by dishonorable means. Onesimus was not free to leave Philemon simply because he no longer wanted to be enslaved or because he had become a Christian (Phe. 10-19). While grace and love might compel some to forgive debts, the debtor is in no position to demand grace.

Debt as a lifestyle is dangerous because life is uncertain. "You do not know what will happen tomorrow" (Jas. 4:13-17). Many live for today without any realistic plan (budget) for how they will pay tomorrow. Many "plans" are not well thought out and assume the status quo (or imagine improving circumstances). Many "plans" only take into consideration what we want and not the Lord's will. This is not only arrogant; it is selfish, carnal, and poor stewardship.

We who claim to live of the spirit need to walk by the spirit. The spiritual qualities of peace, patience, faithfulness, meekness, and self-control (Gal. 5:22-25) must be applied to the material things with which we have been entrusted if we are to be entrusted with true riches (Lk. 16:10-12). Rather than desiring to be rich (or to live that lifestyle), we need to find contentment in our relationship with Jesus Christ (1 Tim. 6:6-10; Phil. 4:11-13) who has paid the debt we could not pay.

ANDY DIESTELKAMP
323 E. Indiana Ave., Pontiac, Illinois 61764
Email: adiestel@verizon.net

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GOOD OR EVIL...YOU MAKE THE CALL
By Rick Liggin
(continued from THINK page 1)
Once we have examined everything carefully, Paul then tells us to "hold fast to that which is good" and "abstain from every form of evil." In urging us this way, Paul makes an interesting play on words to more strongly drive home his point: literally he says, "hold fast (katecho) that which is good; hold off on (apecho) the evil" (see the echo in each of these words). And again, notice Paul's use of "every": he says every form of evil must be held off on! Not just most forms of evil or those forms that we agree are evil; but every formeven if it comes in the form of something we like or want to do! If it's a form of evil, we must hold off on itwe must abstain!

We need to understand, though, that when it comes to what actually is good and what actually is evilthis is something determined by God, and not by our wants or opinions! Our job is to examine everything carefully in light of God's Word to make sure it is good before we participate in it, and refuse to participate in it if it turns out to be some form of evil.

Now, let me ask you: How well are you doing at distinguishing between good and evil? Are you willing and ready to defend your "call" on what is good and what is evilbefore God in judgment? Are you so sure that "there's nothing wrong with it" that you would even encourage others to do itbefore God?

The point is: are you making the right "call" regarding what is good and what is evil? Are you sure enough about your call to stake your soul on it? Because that is exactly what you're doing! You and I will give an account for what we do, and I desperately want us to see this, because, quite frankly, I am concerned at times about some of the choices we make!

It amazes me how much Bible knowledge some folks seem to think they have when it comes to deciding: is it good or bad? They have so little real experience with the Word that, when trying to tell a lost friend what he must do to be saved, they need the help of the preacher or some more mature Christian. But when those same mature brothers warn them about some sin endangering their lives, suddenly they don't need anybody's helpand: "Who in the world does he think he is, trying to tell me what I can and can't do?" They need the help as long as they agree or as long as they're only being asked to make changes that they are comfortable with; but let a more mature brother suggest that something they're doing is morally wrong or at least spiritually dangerous, and suddenly they know enough about the Bible to make their own decisions.

If that sounds curiously like you, maybe you need to sit up and take note! Are you willing to stake your soul on your present Bible knowledge, so that you have no need to "examine everything carefully"? I have no desire to "lord it over your faith" or tell you what to do. I'm just trying to remind you to examine everything carefully in light of God's Wordand not just your opinion. But in the end, brother, the call is yoursand you will answer for it! Makes you think, don't it?

RICK LIGGIN
315 Almond Drive, Washington, Illinois 61571
Email: rcliggin@gmail.com


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WINE IS STILL A MOCKER By David Diestelkamp (continued from THINK page 1)

Grapes and grape juice contain the same antioxidants as wine.5 There is growing evidence that the health benefits of red wine are related to its nonalcoholic components.6

Antioxidants can more readily be obtained from almost all fruits, vegetables and grains, as well as from supplements.7 "If you want antioxidants," writes a well known cardiologist, "you are better off eating a spinach salad with vegetables than drinking a glass of red wine."8

Most experts agree that if there are real health benefits, there is still a fine line between healthy drinking and risky drinking.9

Although some studies report possible heart benefits from wine drinking, the American Heart Association and other experts emphasize that there are much more effective ways to prevent heart disease.10

The American Heart Association does not recommend drinking wine or any other form of alcohol to gain potential benefits.11

Interestingly enough, almost every disease or condition being tested for potential wine benefits is known to be adversely affected by moderate to heavy alcohol use.

Mayo Clinic says on this issue: "Few medical experts, if any, advise nondrinkers to start drinking."12

Two researchers conclude: "No one should start drinking if they don't already drink."13

So be warned: Wine, its promoters, its drinkers, its would-be drinkers, and the media are not objective in their "proof" for why they are right and why you should join them in drinking. The deceptive nature of wine on all levels shouldn't surprise us. We know its end--mocking and being led astray. Be wise.

DAVID DIESTELKAMP
940 N. Elmwood Drive, Aurora, Illinois 60506
Email: davdiestel@yahoo.com

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