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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page 1.
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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page 1.
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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page 1.
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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page 1.