Truth Magazine

In the beginning God created the heaven and the earth (Gen. 1:1). So opens the most popular book in the world. The first verse also opens the book of Genesis, the record of man’s beginnings. One might think that such a book would open with a reasoned defense of why man should believe in God. It does not. Rather, it assumes the existence of God and begins with an account of creation. The creation narrative cannot be separated from the Bible without undermining its foundation. Rejecting the creation narrative would undermine the following doctrines: • A belief in God as the Creator. Derivatives of the word “create” occur 106 times in the Bible (create — 54; creation — 6; Creator — 5; creature — 41). God’s authority over man is tied to his being man’s creator. John said, “Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created” (Rev. 4:11). • The divine origin of the soul of man. Not only does man have a soul, but he also possesses free will — a will that can be subjected to the Devil’s temptations and choose to obey or disobey God. • The origin of sin. The book of Genesis reveals to us what sin is and what are its consequences. • The role of man and woman. Paul ties the headship of man to the order of God’s creating male and female (1 Tim. 2:13-14). • The institution of marriage. Jesus related God’s original plan for husband and wife to have a lifelong commitment to each other to creation (Matt. 19:1-12). • The scheme of redemption is tied to the creation narrative of Genesis 1-3. The role of the serpent, the great tempter of man, is revealed in this account. The origin of sin and what its consequences are for mankind are revealed in this narrative. Man’s hopelessness because of his sin reveals man’s need for a Savior who is the “seed of woman” and who crushes the head of that serpent (Gen. 3:15). This interpretation of Genesis 3:15 is confirmed by Romans 16:20 — “And the God of peace shall bruise Satan under your feet shortly” (Rom. 16:20). • The week as a division of ordered time is derived from the creation week. This list could probably be much extended, but this suffices to establish this point: Genesis lays the foundation on which the whole Bible and God’s work of human redemption is built. If one starts tampering with this foundation, he undermines the whole scheme of human redemption. Under a different metaphor, the story of human redemption is a garment woven from one thread. If one unravels a single thread of that garment, he unravels it all! The book of Genesis is one of the most important books in the Bible because it forms the basis of all revelation. It is necessary to account for the moral condition of man and his consequent need of redemption by Christ. The book of Genesis is the root whose trunk extends through all Scripture. Therefore, one must treat with utmost seriousness any attacks on the creation narrative. 

The Interpretation of Genesis 1

In recent times, liberal Bible scholars (modernists) have addressed Genesis 1 as a cosmogony of the same order as non-inspired cosmogonies, such as the Enuma Elish of the Babylonians or those of the Grecian mythologies. The usual approach is to say that the author of the Genesis narrative (whether the E document of Gen. 1 or the J document of Gen. 2) borrowed from and revised these cosmogonies to write a revised version consistent with monotheism. Not believing the book of Genesis to be the work of the historical Moses, the creation narrative is usually thought to have been produced by some unknown author of the 8-7th century B.C. and pawned off as the work of Moses. The rejection of the Genesis narrative as history results in treating the creation narrative, the flood, and other miraculous things in Genesis as myth.

Another group of scholars, usually described as “harmonists,” try to harmonize the Bible account of creation with the latest pronouncements of late twentieth century geology, paleontology, and other scientific disciplines that have accepted evolution and its old earth (thought to be over 4.5 billion years old). The harmonists disagree on what things they will try to harmonize (the age of the earth, a universal or local flood, the Tower of Babel, etc.), but all of them start from the same place. They have more confidence in the pronouncements of science than in the historicity of the Genesis narrative when given its most natural meaning. So, Genesis must be made to harmonize with late twentieth century science, rather than allowing the theories of science to be judged by the Genesis narrative.

I am among those Bible students who believe the Genesis narrative is an historical account of God’s creating the world in six days. I believe that this is the most obvious meaning that the language of Scripture communicates to the average man. The modernists make no effort to re-interpret the Genesis narrative; they believe that it contradicts modern science, that it cannot be harmonized with science, and that science is right and Moses was wrong. Modernists join hands with those who believe in the literal account of creation in telling the “harmonists” that they are twisting and perverting the text of Genesis in an obvious effort to bring it into harmony with science and to the distortion of the obvious meaning of the words of the Bible.

Genesis 1:1 Answers Many Theological Questions

The very opening verse of Genesis denies a number of philosophies and theologies that are presently being taught. Consider the following:

• Genesis 1:1 denies atheism and humanism. The Scripture begins, “In the beginning God . . . .” The Bible accepts the existence of a divine creator, the being of God. Any philosophy that excludes God is contrary to revelation and wrong.
• Genesis 1:1 denies polytheism. The statement of Scripture is that God created the heavens and the earth. This stands in stark contrast to the pagan accounts of creation. The Enuma Elish, for example, relates that the body of Tiamat was torn into two pieces by Marduk for the creation of the heaven and earth. The Grecian mythologies depict a pantheon. The opening verse of Genesis affirms the oneness of God.
• Genesis 1:1 denies materialism. The philosophy of materialism believes that matter is eternal and that there is no operation on matter by an outside force such as God. But the creation account denies the eternity of matter.
• Genesis 1:1 denies pantheism. The doctrine of pantheism makes all of creation a part of God; the tree and the mouse are divine, as a part of God’s being. But Genesis 1:1 separates God from his creation. God exists independently of his creation.
• Genesis 1:1 denies fatalism. Fatalism believes that the world is not operated by the unguided and chance collisions of the molecules of atoms. The Scriptures teach that the world is directed by an omnipotent and omniscient God.

Conclusion

One’s beliefs about Genesis 1 reflect to a great degree his belief about the inspiration and authority of the Bible. The doctrine of Bible inspiration declares that God supernaturally revealed to its authors the very words of God himself (2 Tim. 3:16-17). Because the Bible is God’s inspired revelation, it has authority over man. What it speaks on creation carries greater weight than the pronouncements of the educated of any age, including our own and those in the future. When men begin allowing the pronouncements of scientists to have greater weight than the inspired word of God, they have crossed a significant bridge in their thinking which takes them down a road away from God. The one who crosses such a bridge will never be the same again until he repents and retraces his steps. His continued journey may lead him to re-interpret Genesis as a local flood, the Tower of Babel as a myth, and to who knows where else. 

If we believe in the inspiration of Scripture, let us accept whatever it teaches. This is not to imply that we should not examine every word in that text to see what its meaning is; indeed, the belief in the inspiration of Scripture forces us to work to understand what that revelation is saying. But, when those words are clearly understood, they must be accepted as the truth, without regard to what modern philosophers and scientists may assert.
6567 Kings Ct., Avon, Indiana 46123 mikewillis1@compuserve.com

People familiar with the Thayer Street congregation in Akron, Ohio, have known of the church’s decline in number for the last several years. As with other situations of this kind, their concern about this matter has caused them to wonder what could be done to stay the decline and to reverse the situation. The factors leading to this decline were such that little could be done to overcome its full force. The aging of the church’s members and the natural decline of a neighborhood cannot be quickly or easily dealt with.

During a recent visit to Thayer Street, this writer joyously observed the turnaround that has begun there. On many occasions he has visited the congregation to preach or simply to meet with the Christians, because of family connections going back to the 1960s. What was once a vibrant church became, in more recent years, “a shrunken hull of what it once had been.” It appeared that almost irresistible forces were working to undermine the work and to deplete the numbers. Neither doctrinal error, immoral conduct, complacency, nor contentious attitudes provided the impetus to this downward spiral. The usual, valiant effort of the elders and the other members of the body continued in the face of discouraging circumstances. For some years it   really seemed to some in the church that the end was approaching, when it would be wise for the people to go their separate ways and join with other Christians in the Akron area. Efforts to reach the people of the North Hill community had been made at different times, with little encouraging result. The number fell to the point that Wednesday night attendance was sometimes in the high 30s. What could be done? This question occupied the minds and prayers of many.

It is hoped that this article highlighting the turnaround of one congregation will provide both information and encouragement easily dealt with.

During a recent visit to Thayer Street, this writer joyously observed the turnaround that has begun there. On many occasions he has visited the congregation to preach or simply to meet with the Christians, because of family connections going back to the 1960s. What was once a vibrant church became, in more recent years, “a shrunken hull of what it once had been.” It appeared that almost irresistible forces were working to undermine the work and to deplete the numbers. Neither doctrinal error, immoral conduct, complacency, nor contentious attitudes provided the impetus to this downward spiral. The usual, valiant effort of the elders and the other members of the body continued in the face of discouraging circumstances. For some years it   really seemed to some in the church that the end was approaching, when it would be wise for the people to go their separate ways and join with other Christians in the Akron area. Efforts to reach the people of the North Hill community had been made at different times, with little encouraging result. The number fell to the point that Wednesday night attendance was sometimes in the high 30s. What could be done? This question occupied the minds and prayers of many.

It is hoped that this article highlighting the turnaround of one congregation will provide both information and to preach the Word from the Thayer Street church. One of the sources from which Thayer Street has long drawn its strength has been its elders. Some good and godly men, including the present shepherds, have stood firmly for right and against wrong, thereby strengthening the congregation to withstand the contrary winds that would blow.

In the 1970s retiring members of the church began moving to the South and Southwest, leaving open spaces in many instances. Over the next two decades this trend continued, with the added effect of many deaths in the aging group. Some moved from the neighborhood to more desirable neighborhoods and attended elsewhere. For many years some had driven to Thayer Street from other parts of the Akron area, but the profound difference that soon became discernible was that many were driving some distance and few living in the neighborhood. The effect of these changes, first subtle but later pronounced, was a depletion of the number of people in the church.

Changes in the Late 1990s

During that recent visit to Thayer Street, the changes were remarkable. While there are not as many classes as there once were, those classes now meeting have many more people in them than just a few years ago. Many more young people and young adults now make up the group at Thayer Street. The number now reaches from the high 70s to the 90s. The contribution now makes it possible for the congregation to extend its influence even further, as it once did. What factors contributed to this turnaround?

It is this writer’s understanding that a class held at the home of the Morris Normans, then working with the Barberton church, deserves some credit for its part in allowing the young people of the area to meet for study, singing, and visiting. Five or six Thayer Street young people participated in this class; out of it came more zealous and diligent Christians.

One young man who deserves particular mention for his role in encouraging other young people to come to Thayer Street, even some college friends who moved from other states to work in Akron, is Kenny Pitman. Some close to the scene credit him for much work in this area.  

Some of the “native” young people from Thayer Street have worked to convert their friends and school associates, with good effect. Even now such an effort is being made.

With no desire to disparage any of the good and faithful men who have preached the gospel there, mention must be made of the present preacher — Don Wright. He came into a quite difficult situation and has worked much to help overcome it. He has related well to all of the people — young and old, mature Christians and new converts, and the lost. His work with the college and young married people’s class has been a bright star in the work in recent years.

While this article stresses human activity, it is incorrect to think that such, apart from God’s blessing, can accomplish anything. People are needed to plant and water, but God alone can give the yield (1 Cor. 3:7). Never try to eliminate the divine part, and never forget to include it! Saints have often failed to pray as they ought. 

Lessons to Be Learned
There can be progress in difficult situations, if we do not allow discouragement to overcome us. Faith in God’s promises and persistent prayer will bring about growth, when combined with sowing the seed of the kingdom (Matt. 13:23). May we never fail to trust God to do what he has promised. We must be optimistic!

Growth can take place without the fads and gimmicks that have been favored so much in recent years. Building gymnasiums, offering community-interest classes, and feeding the body will never achieve what God desires in a local church. No one can ever improve on God’s means and methods. When we faithfully use the Scriptures to convert the lost and to plant local churches, we are doing all that God wants us to do and all that we should desire to do (1 Tim. 3:15f).

The Lord’s people must view their connection with a local church as a “giving” one instead of a “getting” one. They need to be part of a work to help, not just to be helped. At times they need to join forces with small works, even when they do not have a desirable number of children for all the classes. When they take their own children there, there will be more children for the classes, so that others will be more interested in casting their lot with them in the future. Many congregations would never have begun with the spirit of “getting.” Just as Jesus came to serve, not to be served, so must each of us seek to serve a need. Is it possible that you are more needed elsewhere?

Faithful, effective elders can fortify members over many years to have the spiritual stamina needed for the “lean times.” Possibly this is one of their most needed works. Every congregation will pass through some trying experiences, some unavoidable and others inexcusable. Spiritual growth is part of the equipping of the saints to be managed by spiritual shepherds (Eph. 4:11ff).

It is hoped that this review of the Thayer Street situation will bring enlightenment to the mind, determination to the will, and joy and hope to the heart. While it probably is true that some churches need to disband and go elsewhere, others need to hold to God’s unchanging hand and keep on. It is clear, however, that some special people with certain abilities are needed in such situations to achieve special results. May each one do his best to obey the Lord, depending on him to bless as he sees fit.

By Marc W. Gibson

“Let no corrupt communication proceed out of your mouth, but what is good for necessary edification, that it may impart grace to the hearers” (Eph. 4:29). This command from the apostle Paul is one of several that he gives concerning the activity of a Christian who is “renewed in the spirit of your mind, and . . . created according to God, in righteousness and true holiness” (vv. 23-24). Since God is holy and righteous, the Christian is to be holy in all conduct (1 Pet. 1:15-16), and to practice righteousness (1 John 3:7). Holy conduct results from a heart that is clean and pure. Unholy conduct portrays a heart that is full of filth. One of the quickest ways that a person can demonstrate the condition of his heart is to open his mouth and talk.

Filthy speech is condemned as one of the “members which are on the earth . . . But now you must put off all these: anger, wrath, malice, blasphemy, filthy language out of your mouth . . .” (Col. 3:5, 8). This shameful speech “denotes any kind of base utterance, the utterance of an uncontrolled tongue” (Vine). It is obscene and impure, and should not be “named among you, as is fitting for saints; neither filthiness, nor foolish talking, nor coarse jesting, which are not fitting, but rather giving of thanks” (Eph. 5:3-4).

The Pervasiveness of Filthy Speech

The problem of filthy speech is made all the worse due to its pervasiveness. It is a common rite of passage for young men to start talking filthy like their older male relatives and friends. Various forms of modern media are filled with it. Most of what is offered on our televisions and in theaters is overflowing with suggestive and filthy language. It is used so freely because it easily elicits attention, shock, and laughter. People who are normally shy about using gutter language will gladly pay to hear someone spew verbal garbage. The Christian in the workplace is often subjected to trashy talk and foul language in personal conversations and meetings. Innocent sporting events are ruined by fans who express themselves with obscene gestures and chants. Popular books and magazines deliver to the mind’s eye the crass cursing and swearing of the world. Nearly everywhere one goes, the eyes and ears are bombarded with crude language that appeals to the sensual and the base things of this earth, not to mention the constant blasphemy of taking God’s name in vain. What is the Christian to do?

How to Deal With This Serious Danger

The danger involved is not insignificant. Filthy language comes from filthy sources, and we can easily become acclimated to such filth. The Christian must not allow his inner person to find any comfort, excitement, or humor in such communication. We would be sickened at the thought of eating rotten food, yet Jesus identified true defilement as that which comes out of the mouth: “But those things which proceed out of the mouth come from the heart, and they defile a man” (Matt. 15:18). Our mind must filter what comes into our eyes and ears daily. This necessitates that we first clean out the filth that may already be in us. “Therefore, having these promises, beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God” (2 Cor. 7:1). The blood of Jesus cleanses us from all sin and unrighteousness, both for the penitent believer who is baptized into Christ, and for the Christian who confesses his sins (Acts 22:16; 1 John 1:7-9). A person that is filled with Christ and his word has the best defense against the contamination of filthy speech. An immediate and repulsive reaction will result against anything that would threaten the Christian’s spiritual life and hope. We must not make excuses while we absorb such filth; we must do whatever we can to get away from it or stop it. Uncomfortable situations may result, but this is nothing compared to how nauseating it should be to hear and use corrupt language.

We as Christians must take action. We may have to walk away from a conversation, or ask someone to stop swearing while we are present. Though this usually makes people angry with us, it will bring to their attention the vain talk they mindlessly utter out of habit. Don’t be embarrassed to be an influence for decency. Those who use the filthy language should feel the embarrassment. Television shows need to be turned off, and movies avoided or walked out of. Someone always retorts, “Well, that’s the real world; get used to it!” Yes, and that’s the real problem. We are getting too used to it. I learned recently that there is a device available for the TV that will filter out bad language. Check it out — it would be an excellent investment, both financially and morally. 

Children need to be taught early about the bad language that they will hear from their friends and schoolmates who mimic the filthy words of their parents. We need to be prepared not only to insist that they not use such language, but to tell them why! Explain to them why we do not use God’s precious name in vain, or speak filthy and vulgar words. Explain why we should be angry and offended at such talk every time we hear it. It would do us well to teach our children early to avoid popular euphemisms (gee, golly, darn, etc.) that are just watered-down versions of vain and offensive language. Training the tongue is vital (Jas. 3:1-10).

Graceful Speech

When warning about the danger of filthy speech, we must also emphasize, as Paul did, the need for edifying and grace-imparting speech (Eph. 4:29; Col. 4:6). Parents must realize that their children will repeat the type of speech they hear in the home. Let them hear godly talk and language that is decent and understandable. Let us be careful to speak properly to people of the world who will judge our religious claims by our words. May they see an example of someone who walks and talks as a Christian. May we be careful to speak properly to one another as brethren, whether in edification of truth, or in the rebuke of false teaching. There is no excuse for ugly and filthy talk among brethren. Such is of the world, which is passing away. Let us say what we mean, and mean what we say, all the while using words that are pure, proper, decent, and godly.

(The filter device for the television mentioned in this article can be found at the following website: www. tvguardian.com)

By Connie W. Adams

Jeremiah was a reluctant prophet from the start. When the Lord told him that he had ordained him a prophet before he came forth from the womb, Jeremiah said, “Ah, Lord God! Behold I cannot speak, for I am a youth” (Jer. 1:6). The Lord reassured him, “Do not say, ‘I am a youth,’ For you shall go to all to whom I send you, and whatsoever I command you, you shall speak. Do not be afraid of their faces, for I am with you to deliver you says the Lord” (Jer. 1:7-8). Prodded by these assurances, Jeremiah began his work.

It was a troublesome time. The kingdom of Judah had followed the same crooked trail marked out over 100 years before by the northern kingdom. Judah had a few good kings (like Josiah) but then Manasseh came on the scene and practiced human sacrifice. “He made his son to pass through the fire, and observed times, and used enchantments, and dealt with familiar spirits and wizards: he wrought much wickedness in the sight of the Lord, to provoke him to anger” (2 Kings 21:6). The warnings of earlier prophets had been ignored. God had used Assyria as a chastening rod to punish idolatrous Israel. But Judah refused to learn this lesson of history. Now the Babylonians were poised and ready to desolate the land and remove its hapless citizens from their own land and scatter them throughout the Babylonian empire.

Jeremiah’s message was not pleasant to hear. It spoke of desolation and destruction. He shouted “violence and plunder,” but they did not want to hear it. Moreover, they took out their anger on the prophet. First they tried to ignore him and then they mocked him and later openly persecuted him. So the discouraged prophet had enough. He said, “O Lord, You induced me, and I was persuaded; You are stronger than I, and have prevailed. I am in derision daily; Everyone mocks me. For when I spoke, I cried out: I shouted ‘Violence and plunder!’ Because the word of the Lord was made to me a reproach and a derision daily. Then I said, ‘I will not make mention of Him, nor speak anymore in His name.’ But His word was in my heart like a burning fire shut up in my bones; I was weary of holding it back, and I could not” (Jer. 20: 7-9).

Here was a man ready to quit. What was the use of continuing to prophesy to an indifferent people. They were headed for captivity and he could not stop it. Besides that, who wants to be scorned for simply delivering the Lord’s message? But how could he quit? The message he had been given to declare was not his but the Lord’s. That word had not been placed in him to hold it to himself. He said, “when I tried to hold back, it was like a raging fire” shut up in his bones and he just had to speak.

While none of us these days are prophets in the sense Jeremiah was, we need preachers with a fire in them that will not be quenched. The apostles of our Lord hazarded their lives for the cause of the Lord. Neither beatings, threats, nor prison walls could silence them. They had a commission, a charge. Duty called and they had to answer. “We have this treasure in earthen vessels” (2 Cor. 4:7). The treasure was the light of divine inspiration that God had “shined” in their hearts (v. 6). They were the vessels and the light was the treasure. They had to speak. Paul said, “we believe and therefore speak” (2 Cor. 4:13). The “fire” in these men changed the course of civilization.

There were other preachers and Christians in the first century who would not be silenced. “Then Phillip went down to Samaria and preached Christ unto them” (Acts 8:5). He was on fire with the gospel. Think of Timothy, Titus, Aquila and Priscilla, those noble men and women whom Paul described as “fellow helpers to the truth.” Think of the persecuted saints in Jerusalem who were scattered but still “went every­where preaching the word” (Acts 8:4).

Duty Demands That We Speak

Evangelistic efforts have been criticized in recent times because “religion ought to be a private thing.” Even presidential candidates have been objects of ridicule because they openly expressed their faith in Christ. One columnist after another has opined that “religion is a private thing.” But they just don’t get it. Whether these who have professed faith in the Lord have truly obeyed his will is a question of great importance. But one thing I know — true Christians are under orders. We cannot be true to our Lord and remain silent about the gospel. The good news must be told. “Faith comes by hearing and hearing by the word of God” (Rom. 10:17). The spirit of evangelism is the very life blood of the church. The church is “the pillar and ground of the truth” (1 Tim. 3:15). The church at Thessalonica “sounded out the word of the Lord” (1 Thess. 1:8). They were aflame with the gospel.

And what of us? Can we afford to hold back when the world around us is marching straight into Hell? There are wars and rumors of wars. Immorality in high places is the order of the day. Where will the next school shootings take place? How many more times must we watch as the “experts” wring their hands and try to explain to us why these things happen? Divorce keeps on tearing families apart. Fornication, alcohol, drugs, stealing, lying, and murder are commonplace. What is the answer?

“For I am not ashamed of the gospel of Christ, for it is the power of God to sal­vation for everyone who believes, for the Jew first and also the Greek. For in it the righteousness of God is revealed from faith to faith; as it is written. ‘The just shall live by faith’” (Rom. 1:16-17). Here is the remedy for every sin.

Now, whose work is it to make known the remedy? Men are starving for want of spirit­ual food. Are we not compelled to direct them to the “bread of life”? People are thirsting, shall we not lead them to “the water of life”? The world is stumbling in darkness, shall we hide our light under a basket? Can we not tell them of the “light of the world”? Knowing that those who know not God and obey not the gospel shall be lost eternally, can we hold back and not warn them of the wrath to come? “Knowing the terror of the Lord, we persuade men” (2 Cor. 5:11).

“But Lord, you know I am timid. I don’t know what to say or how to start. Besides others can do that much better than me.” Even some preachers are known to say “Well, I am better in the pulpit than in a one-on-one situation.” Don’t forget that Paul taught “publicly and from house to house” (Acts 20:20).

What preacher has not faced discouragement after preaching his heart out only to see sinful people turn a deaf ear or at worst persecute the preacher. How many have called it quits when opposition arose? How many have been sidetracked into business pursuits so they would not be a “burden on the brethren” when the real problem was that the fire went out.

God grant that all of us may have a raging inferno shut up in our bones so that we have to speak to others the saving message of the gospel. Time flies. What are we waiting for?

P.O. Box 69, Brooks, Kentucky 40109