After careful study, I have come to the conclusion that worldliness is the greatest threat facing the church today. I am fully convinced that the majority of our problems, individually and collectively, are rooted in this one problem. I believe that at the bottom of the problems of attendance, small contributions, and the lack of development of Christians, will be found in worldliness. Just a moment in reflection will show this is true. Who attends the services of the church faithfully —the most spiritual, or the worldly members of the church? Who is most concerned with their development in the Christian life —the spiritual, or the worldly member?

DEFINITION TOO LIMITED
I am also convinced that our definition of worldliness has been too narrow. If this is true, then I am afraid that preachers and teachers have contributed toward worldliness by leaving the wrong impression on some. Too often we have confined the term to some few things, which were certainly worldly, but were far from covering everything that should be included in the term. Many members of the church think that because they do not dance, or wear immodest clothes, play bridge, and a few other similar things, they are not worldly, yet in God’s sight they are. I do not mean to suggest by this that these things are not worldly and that they should not be condemned, but we should not leave the impression that worldliness is confined to these.

Jesus said in John 17:11,16, “these are in the world...they are not of the world.” How broad is the phrase, “not of the world?” Does it not include ALL THAT BELONGS TO THE WORLD? When John says, “Love not the world” (1 John 2:15), just how broad is that? Is it confined to some few things, or does it cover all that belongs to the world? Have you ever wanted any particular thing more than all else in the world; and been willing to go to any extreme to attain it? Have you decided what you want your life to count for or have you ignored such a decision? Would not either of the above be worldly when measured by God’s standard?

WORLDLINESS
What is worldliness? Worldliness is sin. Worldliness is conforming to the world. Worldliness is anything that is opposed to being transformed. Worldliness is “world-like-ness” in anything. Worldliness is anything that is not Christ-like or that hinders “Christ-likeness.” Worldliness is a wedge that sin drives into the heart of the member of the church, disuniting his own will and God’s will for him, making his actions incompatible with his spiritual potentialities, because he allows selfish interests to usurp the place of God in his life.

MAJORING IN TEMPORAL INSTEAD OF SPIRITUAL THINGS
Worldliness, the opposite of spirituality, is an obsession with temporal, material things, to the exclusion of spiritual growth and to the neglect of spiritual interests. Worldliness is a force that sidetracks the Christian from his greatest function —fruitful service. When one persists in worldliness, he will inevitably decrease in spiritual perception. Worldliness is majoring on the temporal rather than the spiritual, for habits, attitudes, and inconsistencies that produce barriers, minimize influence, and make the permanence of our fellowship with God less vital.

INDIFFERENCE TO MORAL VALUES
Worldliness is a cancer which creates an indifference to moral values, a “no difference” attitude about right or wrong, and ordering of lives without reference to Christian ideals. Worldliness is anything that leads away from God rather than closer to God. It makes a person insensitive to real abiding values and, in most cases, unsteady in Christian life. Worldliness is one of the primary stages of vice (though it is not vice in every instance). Immorality is worldliness, but not all worldliness is in immorality. Worldliness splits an individual’s loyalties, making him selfish, spiritually indifferent, careless, nearsighted, and complacent. These are all unbecoming qualities that nourish unchristian attitudes and belong to the world.

What is your primary concern? Is it to be a social leader, prominent, comfortable, wealthy, popular, living in ease, spending all of your free time in some sort of pleasure that may be right in itself, or is it to be the best Christian possible —whether these other things come or not? These things may be worthy of attainment, but not to the neglect of spiritual growth. Their proper place, if they come, are by-products in the life of one who’s major interest is to make Christ supreme in his life.

Let us keep in mind that worldliness is the opposite of spirituality; and obsession with temporal and material things to the detriment of spiritual growth. One does not have to be knee-deep in sin to be worldly. The person who considers himself a “pretty good fellow,” but whose ideals are material and self-centered is, according to the Bible, a worldly person.

(To be continued)

Franklin Camp

The word “benevolence” is often used in connection with helping the needy. Webster's Dictionary defines it as: “disposition to do good, an act of kindness, a generous gift.” This definition shows that if the church is going to be involved in benevolence, then it is going to be doing, acting, and giving. Doing what? Doing good, and by definition, doing so with a spirit of kindness and generosity.

What gives us the idea that the Lord's people ought to be involved in benevolence or helping those who are needy? When we read the first four books of the New Testament we see that the matter of helping others is one about which Jesus often spoke. Once a lawyer came to Jesus; and, desiring to justify himself asked the Master, “Who is my neighbor” (Luke 10:29). In response to this inquiry Jesus told the story that we call the Parable of the Good Samaritan. At the conclusion of His story Jesus asked the lawyer which of the men had acted as a neighbor to the one who had fallen among thieves. The inquirer said, “He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise” (10:37). This message shows that in order to be pleasing in God's sight we must manifest mercy and compassion.

Jesus not only taught by the things He stated orally, He also taught powerful lessons by His personal example. On numerous occasions we read of the compassion of Jesus, and how that compassion caused Him to heal the sick or feed the hungry. Thus, having read “the gospel accounts,” we are not surprised when we come to Acts 10:38 and read that Peter declared to the house of Cornelius that Jesus of Nazareth “went about doing good.” Are we learning the lesson? Are we seeing that we need to imitate Jesus and follow in His steps of showing mercy and compassion (1 Peter 2:21)?

Beyond the personal example of Christ helping the needy, we also have instructions in a number of New Testament epistles that show the need for Christians to be concerned about helping the poor. In Romans 12:13 the charge is given to distribute to “the necessity of saints.” Such assistance is not to be given to those who live in abundance or to those who are too lazy to work to provide for their own needs. Rather, it is for those who really have need (“necessity”) for such help. Galatians 2:10 records that James, Cephas, and John charged Paul and Barnabas to “remember the poor.” “To remember” the poor means more than simply remembering there are such people, and it involves more than just praying for them. Remembering the poor means to manifest a benevolent spirit toward them -- benevolence involves doing, acting and giving. When Paul heard the message “remember the poor,” what was his response? He said that he was “forward to do it.” What does Paul mean when he says that he was “forward” to remember the poor? Instead of “forward,” the ASV has “zealous” and the NKJV has “eager.” Thus, if we will follow the example of the apostle Paul, then we will not view rendering assistance to the poor as a burden. Rather, zeal and eagerness will describe our mentality as we approach the need to remember them.

In James 1:27 we read that Christians are instructed to visit orphans and widows in their affliction. When we come up short on rendering assistance to them and others who truly deserve it, then two serious questions come to mind. First, in James 2:14-16 we read, “What doth it profit, my brethren, though a man say he hath faith, and have not works? Can faith save him? If a brother or sister be naked, and destitute of daily food, And one of you say unto them, Depart in peace, be ye warmed and filled, notwithstanding ye give them not those things which are needful to the body; what doth it profit?” With this scenario James is really asking, “What kind of faith is that” — what kind of faith is it when we don't render assistance to our needy brethren? The apostle John writes of a similar situation, saying, “But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him” (1 John 3:17)? In other words, what kind of love is that? Who can doubt that we need to be people whose faith and love is manifested by showing compassion on those that stand in need of material or physical assistance?

Is the church authorized to take funds from its first day of the week contributions to assist the poor or needy? The church is charged with the responsibility of relieving those that are widows indeed (1 Tim. 5:16). Since the church is authorized to assist such widows, and since it gets its funds from the contribution of its members on the first day of the week (1 Cor. 16:2), then, yes, the church is authorized to use funds from its treasury in order to render assistance to those whom it is to aid.

In Galatians 6:10 it is written, “As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.” This message was written to “the churches of Galatia” (1:2). Thus, the churches were told to do good unto all men. Someone might say, “Yes, but I don't see anything in the charge to ‘do good’ about assistance that involves the use of money.” Think about this. After Mary, the sister of Martha and Lazarus, anointed Jesus, some of the disciples began to murmur, saying that such a use of expensive ointment was a waste. Their idea was that the ointment could have been sold, and then the money could have been given to the poor. How did Jesus respond? He declared, “Let her alone; why trouble ye her? She hath wrought a good work on me. For ye have the poor with you always, and whensoever ye will [“wish,” NKJV] ye may do them good: but me ye have not always” (Mark 14:6,7). Notice the three concepts that are combined in the apostles’ statement and Jesus’ response: 1) the proper use of finances (or material blessings), 2) to do good, 3) unto poor people. Therefore, when we read in Galatians 6:10 about the churches of Galatia being charged to “do good,” this concept most definitely can include the idea of rendering financial assistance or providing material aid from the church's funds. Assistance unto whom? “...Unto all men, especially unto them who are of the household of faith.”

What about specific examples? Do we have any New Testament examples of individual Christians or congregations being involved in helping the needy? In Acts 4 it is written that Barnabas and other disciples sold material possessions and brought the money to the apostles so that distribution could be made “unto every man according as he had need” (Acts 4:34-37). In Acts 6 we read that Grecian widows were neglected in the daily ministration. As a result, the apostles appointed seven men to take care of the problem by attending to the special needs of those widows. Acts 11 records the prophet Agabus going to Antioch of Syria and prophesying there would be a great famine in the days of Claudius Caesar. In response to such a prediction, “Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea: Which also they did...” (Acts 11:29,30). Note that the brethren in Antioch not only determined to send assistance — they actually did it!

In consideration of all that we have seen from the Scriptures, it is plain that we, as individual Christians, ought to be a people of compassion; and, the church has the obligation to do acts of benevolence or render assistance to those who are needy. Let us be certain that our efforts in the realm of benevolence are authorized by the New Testament, and that they bring glory to God rather than to men or some agency which is not authorized by the Bible. Let us also be certain that our hearts are open to assisting needy people of all races and backgrounds, and not just those who have the same physical appearance as we do or who live in our own geographic area (James 2:1-9).

(adapted)

Roger D. Campbell

I want to ask each reader a very important question. The question is: "Have you been scripturally baptized?" You will notice that I did not ask, "Have you been baptized?" but, "have you been SCRIPTURALLY baptized?" There is a vast difference between the two questions. Many people have submitted to some act which they call baptism. By this, I mean, many have been led into the water and have been immersed. But it takes more than immersion in water for one to be baptized scripturally. Others have gone through an act referred to as baptism by having water poured over them or water sprinkled upon them. There are many false ideas being believed and practiced by mankind relative to the subject of baptism. That is why I ask the question, "Have you been scripturally baptized?" Now let's look at three requirements of scriptural baptism.

The first requirement of scriptural baptism is that scriptural baptism must be administered to a person who is prepared for it. The candidate must be aware of what is being done. For this reason (among others), an infant is not a fit subject to be baptized. One who is scripturally baptized must prepare the heart by FAITH. The inspired Hebrew writer said if one comes to God, that person must have faith, not only do they have to have faith but they must have it in such a way that leads them to diligently seek Him (Hebrews 11:6). That means to do everything possible to be pleasing to God. So, how is this faith produced? Faith is produced by the hearing of the Word of God (Romans 10:17). We learn here that unless one can hear, understand and believe the testimony of God's Word, that one cannot be scripturally baptized. Also, mandatory to scriptural baptism is the preparation of the life of the candidate. This is performed by REPENTANCE. Repentance is a change of direction, a reversal, a complete turnaround. One must be filled with godly sorrow because of sins committed against God. Hear the apostle Paul again, "For godly sorrow worketh repentance unto salvation..." (2 Corinthians 7:10). This repentance results in a reformation of life and actions. It is a turning away from sin and a turning toward God. Thus, one who has not turned from their sins cannot be scripturally baptized (Luke 3:7-8). Scriptural baptism must be preceded by an acknowledgment of one's belief in Christ. This is done by CONFESSION. Paul states, "that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. For with the heart, one believes unto righteousness, and with the mouth confession is made unto salvation." (Romans 10:9-10). Unless your baptism has been preceded by Faith, Repentance and Confession, you have not been scripturally baptized. So, I ask you again, “Have you been scripturally baptized?”

A second requirement of scriptural baptism is that scriptural baptism must be done in the right way. Baptism is identified as being a BURIAL. The apostle Paul writes to the brethren in Rome: "Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life." (Romans 6:3-11). This means that scriptural baptism must involve a burial and a resurrection of the candidate; a form of the death, burial and resurrection of Christ Jesus. Christ was crucified, buried and raised from the grave. So likewise, man today must be crucified to the sins of the world (Galatians 2:20), buried in the waters of baptism, and raised as a new creature in Christ. In Acts 8:36-39, we read of a man who was scripturally baptized. We see from this passage of scripture that they (both the Ethiopian Eunuch and Philip) were riding along in the chariot and they came to some water. They stopped the chariot and both of them went down into the water. While in the water Philip baptized the man. Then, there was a "coming up out of the water." No other action (short of immersion) will meet these requirements. This is why it is stated that John was "baptizing in Enon near to Salim, because there was much water there" (John 3:23). Why was much water needed? Because baptism is a burial in water; a going down into the water and a coming up from the water. Pouring water over a candidate, or sprinkling water upon a candidate does not require much water and will not meet the requirements of scriptural baptism. Sprinkling and pouring for baptism is a man-made doctrine that cannot be found on any page of the Bible.

A third requirement of scriptural baptism is that scriptural baptism must be done for the right reason. The apostle Peter states that baptism is "for the remission of sins" (Acts 2:38). Saul was told to, "Arise, and be baptized, and wash away thy sins" (Acts 22:16). There is a definite connection between baptism and the removal of or washing away of one's sins. Baptism is NOT done "because of the remission of sins." Baptism is NOT done "as an outward act of some inward grace." Some religious bodies teach that one is baptized because their sins have already been forgiven. Such is not Bible teaching. Scriptural baptism is done as an act of obedience to God and until one obeys God that person is still in his or her sins. I am constantly reminded of the words of Hebrews 5:8-9, "though He was a Son, yet He learned obedience by the things which He suffered. And having been perfected, He became the author of eternal salvation to all who obey Him." Did you hear what the inspired writer said? Eternal salvation to all them that obey Him. You must obey Christ. What did Christ say? "He that believes and is baptized shall be saved" (Mark 16:16). Have you done that? Have you been scripturally baptized? Dear friend, this is a serious matter. Eternity hangs in the balance.

Adapted by Tobias Hatchett

Jesus taught that worship to the God of heaven must be done in spirit and truth (John 4:24). One aspect of our worship is singing praises to Jehovah. We should remember that though we sing praises to God in our public worship services, singing spiritual songs is not restricted to the Lord’s day or other times of public worship assemblies. What does the New Testament teach about singing in spirit and in truth?

What are the New Testament verses that mention singing? Some passages in the New Testament mention music or singing which have nothing to do with worshipping God. Others mention music or singing in heaven. However, for our purposes, we want to notice the New Testament verses that specifically speak of God’s people on the earth singing songs of praise to Him.

“And when they had sung an hymn, they went out into the mount of Olives” (Matt. 26:30 and Mark 14:25). “And at midnight Paul and Silas prayed, and sang hymns unto God” (Acts 16:25). “And that the Gentiles might glorify God for his mercy; as it is written, For this reason I will confess to thee among the Gentiles, and sing unto thy name” (Rom. 15:9). “...I will sing with the spirit, and I will sing with the understanding also” (I Cor. 14:15). “Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord” (Eph. 5:19). “Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord” (Col. 3:16). “Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee” (Heb. 2:12). “...Is any merry? Let him sing psalms” (James 5:13).

From this list we see that at least nine books of the New Testament give instruction about singing or show us examples of those that sang praises to the Lord. While it is plain that the Bible commands us to sing praises to God, it is equally clear that nowhere in the teaching of the Christ is it stated that we are authorized to use mechanical instruments of music in our worship to Him. Respecting the authority of the Bible, we thus sing songs of praise without such mechanical instruments.

Who should sing? All Christians should sing praises to God. Sometimes it is thought that only those who sing well should participate in the singing. Some brothers do not sing during worship services because they feel they do not sing well, and do not want to be embarrassed or hinder others. But the Bible instructs all Christians to sing. Please read again Ephesians 5:19 and Colossians 3:16, which were written to all the saints of those congregations, not just to those who sang well. Partaking of the Lord’s supper is a command for all Christians (I Cor. 11:24,25). So is singing. It would be just as wrong not to participate in the singing as it would be not to partake of the Lord’s supper!

What should Christians sing? Remember, we are talking about what we should sing when we worship God. If you enjoy singing popular songs, patriotic songs, or other songs that are not related to praising the God of heaven, that is fine (as long as they do not involve inappropriate lyrics). But, when we worship, we are to sing certain kinds of songs when we praise God. What are those? They are “psalms and hymns and spiritual songs” (Eph. 5:19; Col. 3:16). The spiritual songs that we sing have a variety of contents. We sing songs in which the words speak of our Creator, our Savior, the love of God, the cross of Jesus, His second coming, and many other Bible topics. We also sing songs by which we exhort one another to be holy and faithful in our service to the Master. The message of each song that we sing in worship should be based on or in harmony with the Bible. A number of songs that have been written in recent times actually take the exact words of the Bible and put them to a melody.

Why do Christians sing? The purpose of our singing is not to impress other people and cause them to say that our singing sounds pretty. Again, we do not sing spiritual songs in order to entertain others. Christians sing because they are commanded to sing (Col. 3:16). Christians sing in order to praise God: “Singing and making melody in your heart to the Lord” (Eph. 5:19). When we sing praises to God, we do the following: We speak (Eph. 5:19), we speak to one another (Eph. 5:19), we teach (Col. 3:16), we teach one another (Col. 3:16), we admonish (Col. 3:16), and we admonish one another (Col. 3:16). Since we teach and admonish when we sing praises to God, then should we not make every effort to sing only those things which are true and in accord with the teachings of the Bible? Surely so.

How should Christians sing? We must sing by the authority of Jesus, for it is written, “And whatever you do in word or deed, do all in the name of the Lord Jesus” (Col. 3:17). We should sing with the proper motive, which is to please and glorify God: “...whatsoever ye do, do all to the glory of God” (I Cor. 10:31). We must sing with understanding (I Cor. 14:15). We should sing with happiness in our hearts, for it is written, “...Is any merry? Let him sing psalms” (James 5:13).

We should truly sing from our hearts, giving our full attention to the words we are singing. When we sing praises to God, let us think seriously about every word we sing, and let us truly mean what we sing. What would you call a person, who during worship services loudly sings that he loves God, then leaves the place of meeting and curses God or denies the Lord by his actions? The Bible calls such a person a hypocrite and blasphemer! Let us sing with sincerity, and support our singing with godly lives. Brethren, let us sing from the heart, just as we would if we were standing before the throne of God in heaven and singing praises to Him there. Let us not forget: when we sing songs of praise, God is the audience.

It is a privilege to worship the Lord God. It is an honor to speak to Him in prayer. It is an equal honor to praise Him in song. Few things inspire the soul like the sound of God’s children blending their voices to praise the great I AM. May we take our singing seriously. Let each of us be totally committed to singing every spiritual song from the heart.  

Roger D. Campbell