Stronger Churches—Better Communities

GOLDEN TEXT: “Only let your conversation be as it becometh the Gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the Gospel.” —Philippians 1:27

ACTS 2:41-47; PHILIPPIANS 1:27-30; I PETER 2:4,5,9,10

IT IS undoubtedly true that the great church institutions of the land exert a wholesome moral influence in their communities. The moral and ethical standards of church members are, on the average, higher than those of the unbelieving world; although there are noble unbelievers who, by comparison, tend to put many professing Christians to shame. However, the direct effect of Christian example and teachings upon the world is not the subject matter presented in the Scripture passages assigned for today’s lesson.

Failing to understand God’s plan for the future conversion of the world through Christ and the church raised from the dead and exalted to kingdom authority and glory, most teachers in the nominal churches erroneously endeavor to apply to the world biblical instructions intended only for those who are fully consecrated to walk in the footsteps of Jesus. Either this, or they suppose that’ a group of Christians united in the bonds of Christian love is designed by God as a means of influencing the world to become Christian.

On the whole, the Early Church made little impression on the world. There were occasions when communities would be temporarily stirred by the teachings of the apostles and others, such, for example, as in Ephesus. But not until after the death of the apostles, when there developed an apostasy from the true faith of the Gospel and the church united with civil powers in the erroneous belief that thereby they could establish Christ’s kingdom, did the world come under its influence. From this standpoint, and for centuries, all Europe came under the spell of a corrupted Christianity, but this did not make the rank and file of the people Christians, although it did help to raise the level of their moral standards along some lines.

The earnest and consecrated followers of the Master who made up the Early Church were quite set apart from the world. Their business was to preach the pure Gospel of Christ and his coming kingdom. In most instances this stirred up bitter opposition by the worldly, although this was not always so.

For a short time immediately after Pentecost there appears to have been little opposition, except on the part of the religious rulers. The three thousand who believed on the Day of Pentecost “continued steadfastly in the apostles’ doctrine,” and they “had all things common.” They worshiped daily in the temple, and breaking bread at home (margin), did eat their meat with “gladness and singleness of heart.” Furthermore, they had favor “with all the people.”

These facts relate to the first experiences of the church in Jerusalem; but as we know, Jerusalem was not converted to Christianity. This brief period of tranquility soon came to an end, and the ardent first believers became the targets of those who dwelt in darkness.

When Paul wrote to the church at Philippi admonishing the brethren to be steadfast and united, he himself was in prison in Rome as a result of an attack upon his life in Jerusalem. Almost his first experience in Philippi after organizing the church there, was to be thrown into prison, and afterward requested to leave the city.

In writing to the Philippian brethren, Paul encouraged them to strive “together for the faith of the Gospel; and in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation.” He explains why persecution is an evidence of being in the way of salvation, saying, “For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake.” The nominal church has lost sight of this fact, so seek to curry favor with the community. By so doing the world has been brought into the church.

The Apostle Peter also reminds us that the role of the church in the flesh is to sacrifice and suffer. He describes the church as a priesthood designed to offer sacrifice. True, the consecrated are also being built up into Christ as a “spiritual house” or temple, but not until this temple is completed and the church militant becomes the church triumphant with her Lord in heavenly glory, will this temple become the meeting place between God and men.

All consecrated believers are called by God to be part of “a chosen generation, a royal priesthood, an holy nation, a peculiar people,” and with the object of showing “forth the praises of him who hath called you out of darkness into his marvelous light.” We are to lay down our lives now, praising God, and then, if faithful, it will be our privilege in the kingdom to cause the knowledge of the glory of God to fill the whole earth as the waters cover the sea. Then the united church in glory will indeed build a world community in which righteousness will flourish.

QUESTIONS

Do great church institutions exert a wholesome influence in the world?

Did the Early Church attempt to Christianize the world of that day?

What privilege is given to Christians in addition to believing on Christ?

What is the work of a priesthood, and is the temple of God yet complete?

When will the knowledge of the Lord fill the whole earth?

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