Truth Magazine

For some time I, and others, have expressed concern about the kind of preaching that is being done in many places today. In expressing this concern I have frequently said that much of the preaching that is being done today could be done in any denominational church without any change and it would be accepted.

Some have interpreted this concern as saying that our “difference from denominations” is the measuring stick for our preaching. No one that I know who has expressed this concern over the lack of distinctive preaching has suggested that this is the measuring stick for our preaching nor have they lamented over the lack of “church of Christ” doctrine in the preaching being done. In fact, the men I have heard expressing concern over the kind of preaching being done have been the ones who have spoken out against the denominational concept of the church and are the ones who emphasize the distinctive message of God’s word. They are the ones insisting that the word of God is the only standard of authority and that we must respect that authority. When this kind of preaching is done on a regular basis you will be teaching men and women what they must do to be saved; that Christ is the way and that he is the Savior of the church (Acts 2:38; John 14:6; Eph. 5:25). We are not talking about lessons from time to time that may deal with some Bible character or lessons from his life. We are talking about a compromising spirit on the part of far too many who will not preach what the word of God teaches on the plan of salvation, the church, the work of the church, the worship of the church, the organization of the church, or the truth on many other moral and doctrinal issues.

I am ready to affirm that when we preach the gospel in its purity and completeness that teaching will not be accepted by denominationalists, not because we have sought to “offend the denominations,” but because it is the truth. Brethren, don’t be deceived into thinking that the willing ness of denominations to accept certain lessons you may preach is an indication of their “closeness to the truth.” That acceptance is based on the fact that the particular lesson may be something with which they agree. For example, I could go to a Baptist Church and preach a lesson showing from the Scriptures that baptism is an immersion and every word I say be true and be accepted by them but that would not mean they were “close to the truth” on what the Bible teaches concerning baptism. They still deny the truth on baptism and its purpose.

We need to realize that when we seem to be closer to the denominations than we used to be it is not due to the denominations coming closer to the truth; it is due to our leaving the truth. It is a shame when men are criticized and misrepresented when they make an appeal to get back to preaching that will convict men and women of their sins and teach them what they must do to be saved. This kind of preaching will not be accepted by the denominations but it will be pleasing to God and that is what is of real importance.

By Donald Townsley

The Bible doctrine of divine providence has been neglected by gospel preachers of our generation. In days gone by this subject was given a more prominent place in the preaching and writing of brethren. I believe we have reaped some tragic consequences because of our ignorance on this subject. Extremes have arisen and found fertile soil in which to grow because of the ignorance that exists. One example is the “direct operation of the Holy Spirit” movement. I do not believe false teaching on this subject would have found ready acceptance by some if they had understood God’s providential working. Another consequence of not understanding this subject is the gloom, depression and anxiety that afflict the hearts of so many of the children of God. If they could only understand this Bible doctrine and have the conviction that “the Lord is at hand” (near, Phil. 4:5) and that he really cares for us (1 Pet. 5:7), it would do away with the insecurity, fear, depression, and despair that exist in the hearts of so many.

In order to define what “divine providence” is, let us first point out what it is not. Divine providence is not a miracle. A miracle is an act of God superseding or suspending a natural law. A miracle was a visible sign which indicated to all men that a super-human power was at work in that particular thing. An example of a miracle is the Lord feeding five thousand people with five loaves and two fishes (John 6:8-14). Miracles were for the purpose of confirming the Word (Mark 16:17-20). The Word was given in its completeness and confirmed, then miracles ceased (1 Cor. 13:8-13).

Providence differs from a miracle in that its ends are brought about by means of the established laws of God through ordinary channels. Providence is the preservation, care, and government that God exercises over all things that he has created in order that they may accomplish the end for which they were created.

God’s providence does not eliminate following the word of God in every detail. God, through his word, brings about conversion and edification of his people (Rom. 1:16; Acts 20:32). This does not eliminate our using all the care, sense and skill that we can exercise. Neither does it eliminate the free-moral agency of man. God’s providence works with two kinds of wills — willing wills and opposing wills. Good men suffer many times at the hands of evil men — evil men meaning it for evil, but God in his providence can overrule it for the good of the innocent. Joseph, in the Old Testament, is a good example of God overruling the evil intent and actions of his brothers for good. Joseph said to his brothers: “But as for you, ye thought evil against me; But God meant it unto good, to bring to pass, as it is this day, to save much people alive” (Gen. 50:20). The psalmist said, “He (God) sent a man before them, even Joseph, who was sold for a servant” (Ps. 105:17). This example of Joseph is a good commentary on Romans 8:28: “And we know that all things work together for good to them that love God, to them who are called according to his purpose.” This verse does not mean that everything that happens to a Christian is good within itself, but that God, through his providence, can ultimately overrule even the bad for our good. He did this for Joseph. Why deny he can do it for us?

Let us look at scriptural proof of divine providence: God makes the sun to rise and sends the rain and fruitful seasons (Matt 5:45; Acts 14:17); in God we live and move and have our being (Acts 17:28); God gives rain, makes the grass to grow and feeds the beasts and ravens (Ps. 147:89); God knows when a sparrow falls to the ground (Matt. 10:29; Luke 12:6); God knows every hair on our heads (Luke 12:7); God’s eyes are over the righteous and his ears are open to their prayers (1 Pet. 3:12); God rules in the affairs of nations: “the most High ruleth in the kingdoms of men, and giveth it to whomsoever he will” (Dan. 4:25); John said that Christ was “the prince of the kings of the earth” (Rev. 1:5); Paul said, “For there is no power but of God; the powers that be are ordained of God” (Rom. 13:1). These verses should prove to any honest man that God is providentially working in the world today.

It is upon the belief in God’s providence that prayer is founded. We pray because we believe that God will hear our prayers and that he has the power to grant our petitions through his providence. He does not answer our prayers with miracles, but through his providence — working through his established laws and ordinary channels. We pray for doors to be opened through which we can enter to preach the gospel (Col. 4:3; 1 Cor. 16:9; 2 Cor. 2:12), and God opens these doors through his providence in answer to our prayers. We pray for our daily food (Matt. 6:11); we labor with our hands (Eph. 4:28), and God will provide our needs through his providence. We pray for the sick (Jas. 5:14-18) , and God heals the sick, providentially. We pray that we may not be led into temptation and for God to deliver us from temptation (Matt. 6:13; 1 Cor. 10:13; Matt. 26:41), and God, through his providence, will make a way of escape in answer to our prayer; but we must use the way of escape. God will not deliver a man from temptation un- less that man wills him to do so. We, as God’s people, need to have faith that the Lord is at hand, not a far off (Phil. 4:5, 6; Jer. 23:23-24), and that we in everything can make our requests known to God and he will providentially answer our prayers (1 John 5:14-15).

Jesus gives proof of divine providence to the Christian in Matthew 6:24-34. In verse 25 of this chapter he tells us to take no thought (or be not anxious) for our lives, about what we will eat, drink, or put on. He tells us that God, who gave us our lives and our bodies, will give us food and raiment. Jesus is not teaching laziness here; we are to work, doing our best (Eph. 4:28), then leave the rest to God. In verse 26 Jesus tells us to “behold the fowls of the air,” that God feeds them; we are of much more value than fowls, so God will feed and take care of us. In verse 7 Jesus says that worry will not add one cubit to our stature, so to worry about what we are going to eat, drink, or wear is needless because God will provide it through his providence. In verses 28-30 he shows how foolish it is to worry about raiment; if God clothes the lilies of the field he will most assuredly clothe us. In verses 31 and 32 he tells us that God knows we have need of food, drink, and clothing; so we are not to worry about them like the Gentiles do because we know that God will supply them. Jesus then gives the Christian the proper course to pursue in verse 33: “But seek ye first the kingdom of God, and His righteousness” and God, through his providence, will supply our temporal needs. He said, “Take therefore no thought for the morrow” (v. 34), because God will providentially care for us.

Conclusion

Friend, if we are Christians, faith in God’s providential care will take the worry out of our lives. Those who walk by faith take God at his word, and sincerely believe that the things he has promised he is able to perform (Rom. 4:21). Do you believe that God works through his providence today? Too many Christians have “little faith” (Matt. 6:30) in God’s providential care. We all need more faith that his eyes are over the righteous, and his ears are open to their prayers (1 Pet. 3:12); that he is near (Phil. 4:5), and that we can cast our cares upon him for he does care for us (1 Pet. 5:7).

By Mike Willis

In this series of articles, I have been trying to call attention to the factional mindset that is sometimes creates division and dissension in the Lord’s churches. In trying to identify factionalism, I am listing several characteristics of the factional brother. Factionalism is difficult for us to identify because it flies under beautiful banners — “standing for the truth,” “defending the faith,” or “opposing liberalism.” Because none of us wishes to discourage loyalty to the truth, we sometimes are too tolerant of the factional man. By the time one recognizes the dam- age he is doing, the time may have already passed to stop his divisive ways. We hope that listing these attributes of the factional mindset will be helpful in identifying those who are dividing churches so that sinful division can be stopped.

1. The factional man has no place in his thinking for any present day issues that fall into the category of Romans 14. A factional man can usually correctly explain the meaning of Romans 14 and make correct application of the text to the issues described in Romans 14 and other New Testament issues (such as circumcision, forbidding to marry, etc.). However, he is not able to identify anything that he believes as a Romans 14 issue. Everything he believes is a matter of faith with which no one can disagree and be faithful to the Lord. Romans 14 was originally written to meet this very challenge.

2. The factional man makes every judgment decision with which he does not agree tantamount to apostasy. In areas of application, a factional brother tends to make every judgment issue a test of one’s faithfulness to God. In a case where two brethren are united on a principle of truth but disagree over whether another man is a mistaken believer or a false teacher on the same point, the factional brother’s judgment must be the correct one and all those who disagree are compromisers violating 2 John 9-11. Such a brother is willing to divide a church over his judgment about the other man because everyone who disagrees with him is a liberal apostate.

3. The factional man has trouble understanding that general authority is just as surely Bible authority for an action as is specific authority. Certainly this has been true historically. Those who created dissension in the church over multiple containers, Bible classes, and located preachers were looking for a specific example of a church having a Bible class, using multiple containers, or a preacher working with a church with elders. General authority in these areas was not judged adequate.

4. The factional man can justify sinful conduct under the banner of “standing for the truth.” Everyone would agree that such things as envying, strife, and division are works of the flesh (1 Cor. 3:3). All would agree that “hatred, variance, emulations, wrath, strife, seditions, heresies” are works of the flesh (Gal. 5:20). However, these sinful behaviors can be obviously practiced in the heat of pressing one’s opinion to the point of dividing the church and all of them be justified under the banner, “He was standing for the truth.” Standing for the truth does not produce sinful fruit. If strife, seditions, and heresies are occurring in the local church, those who are guilty are not “standing for the truth,” without regard to the issue before them. Where the fruit of one’s “stand for the truth” is a refusal to speak to one’s brother, driving brethren into parties, destroying elderships, destroying men’s desire to serve as elders and preachers or even be a Christian, and such like things, one can rest assured that this is not “standing for the truth.” Jesus taught that one should judge a tree by its fruits (Matt. 7:15-16). These are not the fruit that the truth produces.

5. The factional man majors in minors and is out of balance (Matt. 23:23). Regarding the Pharisees, Jesus said, “Woe unto you, scribes and Pharisees, hypocrites! For ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone” (Matt. 23:23). Factional men tend to develop telescopic vision — all that they see is the one issue on which they are focused. A man may be a godly brother who studies his Bible daily, has raised a godly family, serves in the local church in every capacity he can, and otherwise devotes himself to the Lord. All that the factional man sees is that he disagrees with him on this one issue, which he impatiently and dogmatically demands be resolved to his personal satisfaction. The efforts of elders, preachers, and other mature members to address the problem are ignored or belittled as “compromise.” With a bulldog mentality, the factional brother charges everyone with “sin” who does not embrace his agenda and his campaign against the brother with whom he differs. He will press that issue to the point that he runs off from the local congregation such God-fearing men. His pet opinion means more to him than his brother does, so he will sacrifice the fellowship of his brother to elevate his opinion.

6. The factional man acts morally superior. Because of his evaluation of his opinion as the test of all righteous ness, the factional man will look upon himself as morally superior to his brethren who disagree with his pet opinion. Regarding this attitude, Paul warned, “Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth. And if any man think that he knoweth anything, he knoweth nothing yet as he ought to know” (1 Cor. 8:1-2). If such a man knew anything about the Scriptures, he would not destroy his brother for whom Christ died by his opinions. Of course, this man can rationalize what this Scripture teaches by convincing himself that his opinion is “what the Scriptures teach,” not “opinion.”

7. The factional man exalts his opinions over righteousness, peace and joy (Rom. 14:17). Paul wrote, “For the kingdom of God is not meat and drink; but righteous- ness, and peace, and joy in the Holy Ghost” (Rom. 14:17). For the factional man, his opinion with reference to his pet theory, is worth destroying the peace and joy of the local church.

8. The factional man refuses to receive those whom God receives (3 John 9). John described the conduct of Di- otrephes saying, “I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not. Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church” (3 John 9-10). Factional men are long on emphasizing 2 John 9-11 but have virtually no understanding of the teaching of 3 John 9-10. Elsewhere Jesus said, “And whoso shall receive one such little child in my name receiveth me. But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea” (Matt. 18:5-6). The offence under consideration in this text is the unwillingness to receive one of Christ’s little ones. In another text, this incident is reported:

And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them, Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me. And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us. But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me. For he that is not against us is on our part (Mark 9:36-40).

The sin that the disciples were guilty of was refusing to receive one of God’s children. The factional man commits this sin every time he draws a line of fellowship against one of God’s children that God has not drawn.

9. The factional man is legalistic in his approach to salvation. He believes salvation and fellowship with God and other brethren are conditioned upon perfect knowledge and obedience to a selective set of standards which he determines (selective because his own failures must be rationalized). The factional mindset makes one’s salvation conditional upon perfect understanding of and perfect obedience to everything in God’s word, ignoring the vital distinctions between matters of faith and of personal conscience, between absolute commands and relative areas of growth, between a process of rejection of truth and a process of growth and maturity, and similar truths. He may deny that he believes in perfectionism, but he surely cannot have an on-going fellowship with a sincerely mistaken brother who disagrees with him about his opinion on a particular point. Regardless of all other scriptural considerations, the mistaken brother is regarded as a false teacher who must be driven from the fellowship of the local church.

10. The factional man is self-righteous. Closely associated with the legalistic approach to salvation is his self-righteous attitude. Such a person cannot have fellow- ship with those who disagree with him about his opinion. He cannot invite such people into his home or participate in the various collective activities in the local church with one who disagrees with him about his opinion. Doing this would be tantamount to violating 2 John 9-11 in his mind. Therefore, he draws an ever-narrowing circle of people with whom he can legitimately have fellowship.

11. The factional man is inconsistent. Despite his best efforts to be consistent, the factional man cannot consistently apply his factional beliefs. Inevitably he will find a way to fellowship those involved in some mistaken beliefs but not to have fellowship with others who have other mistaken beliefs. Somehow he will rationalize in his mind the reason why he can fellowship those who are guilty of holding some wrong beliefs but cannot fellowship those who are mistaken about his pet opinion.

12. The factional man works to line people up with his view. He will work the phones or go out to lunch with various members of the church and express his concern about serious problems in the church of which he is a member. Soon he has contacted and influenced such a significant group in the local church that he has created a faction. His group is lined up against another group. He has created schism in the body of Christ that will probably lead to division.

Conclusion

A factional brother may not portray every one of these character traits and there may be other character traits that I have omitted. However, one cannot deny that, as a body of Christians, we have trouble with factionalism from time to time. We need to address the problem, in the pulpit, in Bible classes, and in journals such as this. If this series stirs others to study what the Scriptures say about the problem of factionalism and begin preaching about it, its purpose will have been served. Perhaps we can stop need- less and destructive factionalism from destroying another congregation.

A Word of Caution

Let me add an important word of caution. False teachers may quote some part of this series on factionalism out of context in an effort to find comfort for their liberal-minded departures from the truth, in a bid for peace at any price, or in an effort to counteract our past opposition to their error. In the first century, false teachers used the same tactics. Let this serve notice to those who may do so that we are as firm today in our affirmation of every truth and our denial of every false doctrine as we ever have been. We are as deter- mined now as ever before to “fight the good fight of faith,” to be “set for the defense of the gospel,” and to uproot error and bring “into captivity every thought to the obedience of Christ” (1 Tim. 6:12; Phil. 1:17; 2 Cor. 10:5).

The point of this series is this: we are as set to defend the truth of the gospel against factionalism as much as against liberal-minded departures, or any other form of sin. “Preaching the kingdom of God” means preaching “all the counsel of God” so that we may receive “an inheritance among all them which are sanctified” (Acts 20:25-32).

By Weldon E. Warnock

Sheep need a shepherd, and, since the disciples of Jesus are sheep, they need a shepherd. Jesus said to Peter, “Feed my sheep” (John 21:17). Our Lord also said. “Other sheep I have which are not of this fold (John 10:16). Jesus is the chief shepherd (1 Pet. 5: 4). A chief shepherd implies subordinate shepherds. These shepherds are the elders of the local churches.

Paul told the Ephesian elders, “Take heed to yourselves, and to all the flock, over which the Holy Ghost hath made ye overseers, to feed the church of God which he hath purchased with his own blood” (Acts 20:28). Here, the elders are told to take heed to the flock and to feed (shepherd) the church of God. Peter, who was also an elder in the church, told fellow elders to “feed (shepherd) the flock of God among you” (1 Pet. 5:1-2).

Every congregation needs shepherds. When Paul returned on his first missionary journey, he ordained or appointed elders in every church (Acts 14:23). This was done in a matter of months after these churches were established. Churches go today for years and still no shepherds. Something is wrong, somewhere. Let us notice why churches need shepherds.

1. To lead the flock. Jesus said of the shepherd, “And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice” (John 10:41). The Lord, as a shepherd, leadeth beside the still waters (Ps. 23:2). Elders are leaders in the church. We read, “Obey them that have the rule over you” (Heb. 13:17). The word “rule” means “lead.” The New American Standard Bible renders this verse, “Obey your leaders.” Inept leaders have the flock grazing on the same barren territory forever. They never enter the green pastures. If such happens, it is by accident. Incompetent shepherds allow the church to get in the rut of just “keeping house for the Lord.”

2. Know the flock. A good shepherd knows his sheep. Jesus said, “I am the good shepherd, and know my sheep, and am known of mine” (John 10:14). He even knows them by name. “To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out” (John 10:3).

Elders in the church must know every member. They must be aware of their weaknesses, shortcomings, strengths, and abilities. They need to know when they are absent and why they are absent. Elders must not operate as an executive board of some business, but as loving shepherds of the flock. When a sheep goes astray a good shepherd “leaves the ninety and nine in the wilderness and goes after that which is lost, until he finds it” (Luke 15:4). When a member errs from the way, elders, with a sense of urgency, must go and find them and bring them back to the safety of the fold.

3. To care for the flock. Paul wrote, stating the qualifications of elders, “For if a man know not how to rule his own house, how shall he take care of the church of God” (1 Tim. 3:5)? Faithfully caring for the church is acting as a good steward. Paul calls an elder “a steward of God” (Tit. 1:7). A steward is a caretaker of another’s property. The church is the possession of God. The Bible calls the church the flock of God (Acts 20:28; 1 Pet. 5:2). Peter calls the church, “God’s heritage” (1 Pet. 5:3). Hence, the church does not belong to the shepherds to lord over it, to do always as they please without ever considering the wishes of the church. The church does not belong to the preacher, or a few members in the church.

Caring for the church involves providing for the needs of the church. This would entail feeding, encouraging, and developing, both collectively and individually.

4. Watch the flock. There are always impending dangers facing the church. Elders need to be vigilant and alert, watching or guarding the flock. Paul said to the Ephesian elders, “For I know this, that after my departing shall grievous wolves enter among you, not sparing the flock . . . therefore watch” (Acts 20:29-31). Shepherds should know current heresies, and the trends leading in that direction. No perverter of the gospel must ever be allowed in the pulpit or in the classroom to corrupt the minds of the brethren from the simplicity that is in Christ. Factionists and trouble makers must be marked and avoided (Rom. 16:17-18; Tit. 3:10). This is why elders are to be apt to teach, holding fast the faithful word that he may be able by sound doctrine both to exhort and convince the gainsayers (Tit. 1:9).

The author of Hebrews writes that the elders (leaders, shepherds) watch for our souls. “Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief” (Heb. 13:17). When members miss services, are overcome by temptation, plan questionable marriages, attend improper places, or are filled with animosity and hostility toward others, the shepherds must deal with these things promptly, prudently, and patiently. Sheep without a shepherd are prone to be scattered about. When Jesus “saw the multitudes, he had compassion on them, because they fainted and were scattered abroad, as sheep having no shepherd” (Matt. 9:36). There are some shepherds, unfortunately, who have not the flock at heart. “Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the Lord” (Jer. 23:1).

Business Meetings as Substitutes

Business meetings of the men are sometimes substituted for shepherds (pastors) in the church. In a few places even the sisters sit in on the business meetings to help make the decisions for the church. The women take too much upon themselves when they exercise such authority (1 Tim. 2:12). And when there are men qualified to be elders, the men take too much upon themselves to use so-called business meetings as a replacement for God’s ordained plan of elders in every church.

There is nothing wrong with business meetings in the church when there are no elders. This would be a necessity to expedite the work of the church. But this arrangement should be only temporary. Of course, in a small congregation there may be no men who can qualify , and the church could go on for years without elders. But many times brethren just do not want elders, although there are two or more men who qualify. One of the basic reasons for this is so the men who don’t qualify will not have to surrender control to two or three of the men who become elders. The unqualified brethren don’t seem to mind to be a part of a group of men in business meetings who make decisions that they refuse to surrender to two or three men who are far more wise, able, and devoted to Christ.

In business meetings there are men of various ages, from perhaps a sixteen year-old to whatever. There may be new converts, those who are ignorant about the Bible, the carnal minded, the fickle, the frivolous, the extremists, and the pessimists, who may sit in these business meetings to lead the church in its great and glorious work. For example, one young, misguided brother who was taking an untenable position in a business meeting, said in response to an older brother, who had quoted a statement from the apostle Paul, “Who do you think Paul was, the Pope?” Fortunately, most business meetings have wise and level-headed brethren in them who steer them in the right direction. However, under the most favorable circumstances it is very difficult, or nearly impossible, to take care of the spiritual needs of the members of the church in these kinds of business meetings.

Brethren, God knew what he was doing when, in his wisdom, he ordained that each local congregation have shepherds. Paul left Titus in Crete that he might appoint elders in every city (Tit. 1:5). The churches in Judea had elders (Acts 11:30), the Jerusalem church is said to have elders (Acts 15:4), the churches established on Paul’s first missionary journey (Acts 14:23), the Ephesian church (Acts 20:17), the church at Philippi (Phil 1:1) and those churches to whom Peter addressed his first epistle (1 Pet. 5:1) all had elders.

Yes, the churches of our Lord need shepherds!