In the universe God is the one reality. Whatever is related to God is reality or truth. Doctrines, in contrast, are teachings. Consider the Lord’s table, for example. Who is qualified to participate? Should there be grape juice or wine? one cup or many small cups? leavened or unleavened bread? one loaf or small cut pieces? How often should the Lord’s table be held? Who should distribute the bread and the cup? All such questions are doctrinal and do not touch the reality. The truth of the Lord’s table is that it represents the Head and the Body. The blood in separation from the body displays Christ’s death. The loaf of many grains of fine flour speaks of a body in resurrection. The truth of the Lord’s table, then, is the reality of the Head, in death and resurrection, and the Body.
Baptism provides another illustration of doctrines versus truth. Who should be baptized? Who should baptize? In whose name are we baptized? By immersion or sprinkling? Once or three times? In salt water or fresh? Outdoors or in a baptistry? These questions concern the doctrine. The truth of baptism concerns the death and resurrection of Christ. “As many as have been baptized into Christ Jesus have been baptized into His death” (Rom. 6:3). Shallow, shortsighted people do not look beyond the doctrines to see the truths within those doctrines.
If we think that a church needs elders because that is the way it is set up in the Scriptures, we are in the realm of doctrine. The truth behind this doctrine is that the plurality of elders indicates that God’s people have no official, organized, permanent leadership because Christ is the only Head recognized by God.
A strong and healthy church depends upon all the saints’ knowing the truth. Doctrines confuse and bring in opinions, but truth consolidates and builds people together. Whether we use wine or grape juice is not crucial, but caring for the truth of the death and resurrection of Christ and seeing that the one loaf signifies one Body are a safeguard against any divisive thought. Arguing about sprinkling or immersion divides us, but being in the reality of the death of Christ unites us. If our concern when we baptize new believers is that we are putting them into the death of Christ, we shall all be in a prayerful spirit that this may be their reality.
“Great is the mystery of godliness” (1 Tim. 3:16). This is the third term we shall consider. It is clear from this verse that godliness is God manifested in the flesh. When the church is in a time of degradation, we need to pay special heed to godliness.
Notice the sequence of the phrases in this verse: “And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.” Many Christian teachers have thought this verse referred to Christ, but the sequence of these phrases does not bear this out. Christ was “received up into glory” before He was “preached unto the Gentiles.” This verse refers more to the church than it does to Christ. “Received up into glory” refers to the rapture of the church rather than to Christ’s ascension. Yes, Christ is the manifestation of God in the flesh, but so is the church. We are the church, but we are still in the flesh. When we meet together in the Spirit, God is manifested among us; this is the manifestation of God in the flesh. Just as Christ the Head is the manifestation of God in the flesh, so also is His Body. If the whole church is gathered together in a proper way and an unbeliever comes in, “falling down on his face he will worship God, and report that God is in you of a truth” (1 Cor. 14:23-25). God’s presence is known whenever the church meets together properly.
Paul exhorted Timothy to pray for those “that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty” (1 Tim. 2:2). What evidence is there in our lives of godliness? This verse says “all godliness.” If we are godly, it will affect the choice of pictures we hang in our bedroom, the kind of clothes we wear, our hair style, and our conversation. It will make us clear about whether to go to the movies. The inward life of godliness has an outward expression; such a manifestation of godliness is a testimony and has an impact on those who meet us. Whatever we say, whatever we do, whatever we wear, there should be an impression of God manifested in us.
Another reference to godliness is found in 1 Timothy 4:7-8: “Exercise thyself rather unto godliness; for bodily exercise profiteth little; but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.” There is some profit in physical exercise; this verse does not say it profits nothing. Exercise benefits our health. However, when we consider sports, it is apparent that we are outside the field of health and into the realm of showing off how capable and skillful we are.
How can we exercise ourselves unto godliness? One way is to show the proper reverence when we are reading the Bible. Even if no one else is present, it is good to be properly dressed and to sit or kneel in a respectful way when we come to the Word of our heavenly Father.
Another way to exercise ourselves unto godliness is to be restricted in our talk. Nothing has more of an impact upon others than our way of talking. Even in the home our talk should be accurate, restrained, and free of gossip. Sometimes shouting in the meeting may be overstepping the line between godliness and looseness. What we say should give an impression of restraint.
Shopping is another area in which we can practice godliness. Even window-shopping can lead to indulgence in lust; many times we must turn our eyes away. What we buy shows others the kind of person we are.
Letter writing is also a way to exercise ourselves unto godliness. On many occasions I have re-written a letter three, even four, times because when I read it over I would find something not accurate or not helpful. By our restraint in passing on church news, for example, we can show our care for the edification of others.
The last term for us to consider is “healthy words,” found in 1 Timothy 6:3, Gk. The term healthy is another word which recurs throughout the two Epistles to Timothy and in Titus as well; it is usually translated “sound” (cf. 1 Tim. 1:10; 2 Tim. 1:13; 4:3; Titus 1:9, 13; 2:1, 2, 8). In the church life we must discern the speaking to see whether it is healthy or damaging. We must not be misled by enticing words, however eloquent. Healthy means that the words minister life. We may not know very much, but our taste can distinguish what is sweet, what is bitter, what is poisonous, and what is healthy. We need to examine our own words too to see that they are healthy, ministering life to those who hear us, whether we are speaking on the phone or face-to-face.
In a time of degradation, then, we must be centered on God’s economy and not be distracted by those who teach differently. As the pillar and base of the truth, we must know the truth and not be distracted by doctrines. We must exercise ourselves unto godliness. Finally, our behavior in the house of God includes discerning and receiving, as well as ministering, “healthy words.”
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