Truth Magazine

By Cecil Willis

I think that it is imperative that we discuss two terms “miraculous” and “divine” that appear in the title of this article. This might eliminate some of the confusion around this subject. I believe that all dealing is divine. God has established the laws of nature by which the healing process is effected. But I am endeavoring to prove that miraculous divine healing ceased with the death of the last person on whom the apostles bestowed the power to work miracles. So when I say that miraculous divine healing is no longer being performed, I am not denying that God directs healing today. For example, I maintain that not a man living can instantly cure even the smallest cut that might be administered to my hand. Yet, through God’s law, this small incision will soon be cured, but not instantaneously. Will a single preacher maintain that he can cure a one-inch, one-half-inch, or one-quarter-inch cut on my hand? He certainly will not, and if he maintains that he can, we will put him to the test.

These people would likely attempt to discharge themselves of any responsibility to heal a person, such as myself, by declaring that he is a non-believer. Is it not strange that every time a preacher fails to heal a person, he blames it on the person he is trying to heal? I want you carefully to notice a principle in regard to healing that is plainly revealed in the Bible: one’s power to heal is not dependent upon the faith of the person being healed. The fake-healers would like to make people believe that every time they fail to heal a person it is the fault of the person seeking the healing. But that is not the trouble at all. It is because of a lack of divine power on the part of the preacher. Jesus healed a man sick of palsy upon the basis of the faith of those who brought the sick man. Nothing is said of the ill man’s faith. In Mark 2 we read, “And they came, bringing unto him a man sick of the palsy, borne of four. And when they could not come nigh unto Him for the crowd, they uncovered the roof where he was: and when they had broken it up, they let down the bed whereon the sick of the palsy lay. And Jesus seeing their faith saith unto the sick of the palsy, Son thy sins are forgiven” (vs. 3-5). The multitude began to blaspheme because He had forgiven the man, and to show that the Son of Man had power on earth to forgive sins, in verse 9, He said, “Arise, and take up thy bed, and walk.” The man was healed on the faith of those who brought him. Let me make this suggestion: let any man who thinks that he has the miraculous power to heal, choose out four of his most faithful brethren, and let them deliver me unto them, and still he would not be able to heal instantly even a very minute cut.

Again in Acts 3, we find Peter and John going up to the temple. As they started to enter the temple, a lame man asked to receive a gift of them. Peter told the man to look on him. The Scriptures state that the man looked, expecting to receive something. Is this a manifestation of his faith in Peter’s power to heal? Certainly not! The man expected some monetary gift. But Peter said unto him, “Silver and gold have I none; but what I have, that give I unto thee. In the name of Jesus of Nazareth, walk” (v. 6). Here is another man healed with nothing said of his faith. Or we might inquire into the case of Lazarus (Jn. 11). Was his resurrection dependent upon his faith? Faith healers should cease grumbling about the lack of faith on the part of their subjects and admit that they lack the power. That is very definitely the source of the trouble.

There was one outstanding man who traveled all over the nation in a healing campaign. He had a tent that would seat 10,000 people. Out in Lubbock, Texas, while in a healing campaign, a cyclone hit the tent. What was the result? Sixty people were sent to the hospital for treatment! One of his ardent followers suggested that I meet the man in public discussion in Indianapolis. Knowing what would be his response, I hesitated to waste time in writing him. But when his follower insisted, I wrote. He replied to the offer by sending me an envelope for a contribution to his work and said “Brother, pray for me.” None of the faith-healers can do any better in sustaining their claims to miraculous power.

If these fellows have the power to work miracles, and cannot perform one on a person like myself, because of my unbelief in their power, at least they should be able to perform another kind of miracle on such a person. In Acts 5, by the power of the Holy Spirit, those who rejected Peter’s words were struck dead. Have any of these fellows killed any unbelievers miraculously? No, nor will they. In Acts 13, in the city of Paphos, on the island of Cyprus, a sorcerer by the name of Elymas sought to turn aside from Paul some of his hearers. So Paul struck him blind for a season. Can one of these so-called miracle-workers miraculously strike an unbeliever blind? God knows my heart, and I do not want to give the wrong impression, but if these fellows can work miracles, then I am wrong in my preaching. If they cannot work a miracle on me because of my unbelief in their power, then perhaps they should strike me blind to make me believe. I had rather be blind and saved, than to have my sight and be lost. But I am not afraid of any miraculous power that they might have, for they have no such power. No person has had that power since the death of the last person on whom the apostles of Christ bestowed the power to work miracles.

Sometimes those pseudo-miracle-workers declare that when one denies that God is still working miracles he necessarily denies that God has the power to work a miracle. But that is not so at all. There is not a person living who believes any more strongly that God has the power to work miracles than me. It is not a question of power, but it is a question of fact. It is not what God can do, but what God is doing.

The Bible teaches that God created the first man and woman. But what man is there that would declare that for a person to deny that God is still miraculously creating men and women is to doubt the power of God. The simple truth of the matter is that God’s purpose in creating Adam and Eve was fulfilled, and children are born today by the laws of procreation, rather than by the means of miraculous creation. But while I believe this to be the truth, I do not for one moment doubt that God would be able to create a person today should He desire to do so.

Or again, one can read in the Old Testament (Num. 11) that God miraculously supplied manna as food for the children of Israel while they were in the wilderness. But I know of no one today who sits down to the table and patiently waits for God to rain down the manna from above. Am I to say that everybody who does not believe that God is miraculously feeding people today doubts that God has the power to feed us by a miracle? That would be absurd.

So when one denies that Good is yet performing miracles through men, he is not impugning the power of God to say the least. It is simply an unequivocal statement that today He is not working miracles through men. God’s purpose in working miracles was perfected; hence there is no longer a need for miracles today.

I would like to have you read a statement from the book of James that is often used to teach that miracles of healing are yet being done. James says: “Is any among you sick? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall save him that is sick, and the Lord shall raise him up; and if he have committed sins, it shall be forgiven him” (Jas. 5:14, 15).

In the first place, it might be well for us to observe that James says for those who are sick to call for `the elders of the church. James did not say to call some miracle-working preacher. The elders, or the leaders of the church, were given the power to heal people. I am not sure that James in this passage refers to miraculous healing altogether. Historians tell us that oil was quite often used as a medicinal treatment. In Luke 10:34, we find that the good Samaritan poured oil and wine on the injuries of the man way-layed by the robbers. I have never heard anyone declare that this Samaritan was performing a miracle on this poor man when he poured oil on his wounds. But even if one grants that James is speaking of miraculous healing in this passage, the people of today who pretend to use this passage as their authority fail. at one point. They call for a preacher instead of an elder. They apply the name “pastor” to a preacher. A pastor in the Bible is one who is one of several elders in a local congregation. You find the qualifications of the elder stated in 1 Tim. 3, and in Tit. 1. If one does not meet the qualifications of an elder as stated in these two passages, then he is not the one that James says that one should call for aid. The preachers who use this passage might possibly misapply it so as to make it teach that elders can work miracles, while even this is not its teaching, but you need to find a passage that say that preachers today can work miracles. A man may wear the name of “pastor”, which is but another name for an elder, but who does not have the qualifications.

Notice again, in the passage, that James says that “the prayer of faith shall save him that is sick.” James does not seem to indicate that every time that one of the faith-healers fails in performing. a miracle it is the fault of the patient. He says that it is the fault of the prayer. It lacks faith.

The same truth is taught in this passage that is declared in many others. Certain individuals were given the power to work miracles until the revelation of God was completed, in order that their word might be confirmed. Elders in the Lord’s church were given this power. But one does not find this miracle-working power. perpetuated until the present generation. I want to propound a question to which I would like an answer. It is issued directly at those who claim the power to work miracles. “Jesus had the Spirit without measure; the apostles had the signs of the apostolic office; the disciples of the New Testament day received their gifts by the laying on of apostolic hands; since none of these apply to you, where and how did you get your power to heal? If in answer to prayer or however you may say, give us a Bible example to prove it” (Cogdill, Miraculous Divine Healing, p.37).

A group of members of the body of Christ have offered $1000 in the past to some of the nation’s outstanding men who were claiming to be able to work miracles. The only demand of the offer was that two reputable physicians examine the patient and state that this person had an incurable disease. Then they were to let the patient attend a healing meeting, be healed and immediately they were to get a signed statement from the same two physicians that such a person was now completely free from such disease. The reward was never collected. A national magazine, Time, carried an article about this offer and the fact that the healers left town without claiming the reward. These fake-healers said that they were too interested in saving souls to be concerned with money, yet most of these gracious healers spend thirty or forty minutes nightly in an unsurpassed plea for money.

Try to find one person that has instantly been cured of a disease that one can test with the empirical senses that God gave us. Healing is being done-but not miraculous healing.

Truth Magazine XXI: 13, pp. 198-199
March 31, 1977

By Mike Willis

Practically everyone of us has encountered the Jehovah’s Witnesses at one pointy in our life. Generally, our discussion with them centers around such doctrines as hell and the immortality of the soul. However, a more fundamental error propagated by the Witnesses is their doctrine of Christ. They teach that Jesus is not Jehovah God. Instead, Jesus is the first person created by Jehovah and that He possesses divine characteristics (hence, He can be described as “a god”). They even identify Jesus as the archangel Michael of the Old Testament. To show that I am not misrepresenting the Witnesses, I cite the following quotations from their writings:

“But at the beginning of all creation Jesus was God’s creation, a creature produced by God.”(1)

“Did you know that Jesus had a glorious existence long before He was born as a human here on earth? The Bible informs us that he is God’s `firstborn’ Son. This means that he was created before the other sons of God’s family. He is also God’s ‘only. begotten’ Son, in that he is the only one directly created by Jehovah God; all other things came into existence through him as God’s Chief Agent.”(2)

“Searching the Scriptures carefully to note just what they do say, and what they do not say, respecting our Lord Jesus, we find their testimony very explicit, harmonious and satisfactory …. At that time, as well as subsequently, he was properly known as `a god’-a mighty one. As chief of the angels and next to the Father, he was known as the archangel (highest angel or messenger, whose name, Michael, signifies `Who as God,” or God’s representative.”(3)

Notice that the Jehovah’s Witnesses’ doctrine of Christ teaches that Jesus was a created being; there was a time when Jesus never existed, according to their writings. Obviously, this doctrine constitutes a denial of the deity of Jesus Christ and the doctrine of the incarnation.

Positive Evidences of the Deity of Christ

Throughout the Scriptures, the deity of Christ is presented; He is represented to be God and not “a god.” This is evidenced in the following ways:

1. The Titles Applied To Christ. A number of titles elsewhere ascribed only to God are ascribed to Jesus. Here is a partial listing of them:

a. Alpha and Omega, First and Last, Beginning and the End. These titles are given to Jehovah in Rev. 1:8 and Isa. 44:6; they are applied to Jesus in Rev. 22:13. To ascribe to Jesus what is applied only to God is blasphemous unless Jesus is God. Furthermore, Jesus cannot properly be described as the “Alpha and the Omega, the first and the last, the beginning and the end” if anything existed before Him. If the Jehovah’s Witnesses’ doctrine of Jesus is true, He should have been described as the Beta and the Omega, the second and the last since, they say, Jehovah existed before Jesus.

b. Lord of Glory. In 1 Cor. 2:8, Paul applied this title to Jesus Christ. The title was frequently used in the Old Testament to refer to Jehovah. “This expression (The Lord of Glory-mw) is not to be taken as equivalent to `glorious Lord,’ but, as in the analogous expression, `Father of glory’ (Eph. 1:17); `The God of glory’ (Acts vii.2), `The Lord is the possessor of glory.’ The genitive case used here in the Greek is the genitive of possession. `Lord of glory’ is a title of Divinity. It means possessor of Divine excellence. `Who is the King of glory? The Lord of hosts, he is the King of glory’ (Psa. xxiv. 10; Acts vii.2; Jas. ii.l; Eph. i.17). The person crucified, therefore, was a Divine person.”(4)

c. Lord. One of the most frequent titles ascribed to Jesus is the title “Lord” (kurios). Kurios can be used to refer to the master in a master-slave relationship. However, it is also used as the Greek equivalent to the Hebrew word adonai which was used in the place of Jehovah (YHVH) by Jews who feared that they might blaspheme by mispronouncing the divine name. The LXX version, which is frequently quoted in the New Testament, consistently used kurios to refer to Jehovah. The manner in which kurios is applied to Christ (Mt. 3:3; Rom. 10:13; Jn. 20:28) makes it obvious that they understood Jesus to be Jehovah.

2. The Designation Of Jesus As God. Throughout the Scriptures, the inspired writers refer to Jesus as God; hence, that Jesus was God is obvious from the following evidences:

a. Mt. 1:23 – “Behold, the virgin shall be with child, and shall bear a Son, and they shall call His name Immanuel, which translated means God with us.” This verse ascribes to Jesus a name which means “God with us.” If Jesus was not God, then this description of Jesus was totally inaccurate.

b. Jn. 1:1 – “In the beginning was the Word, and the Word was with God, and the Word was God.” The New World Translation, which was translated and published by the Jehovah’s Witnesses to confirm their unique doctrines, varies from this translation by calling the Word “a god.” It says, “In (the) beginning the Word was, and the Word was with God, and the Word was a god.” The reason why this translation is given is because the definite article does not appear before Theos (God).

The rule that Theos without the article should be translated “a god” and Theos with the article should be translated “God” is inaccurate and not even seriously followed by the Jehovah’s Witnesses. Theos without the article appears in Mt. 5:9; 6:24; Lk. 1:35, 78; Jn. 3:2, 21; 9:16, 33; Rom. 1:7, 17-18; 1 Cor. 1:30; 15:10; Phil. 2:6, 11, 13; Tit. 1:1; etc. but the Jehovah’s Witnesses translate the word “God” in these places because it obviously refers to the Father. Even in Jn. 1:6, 12, 13, 18, Theos appears without the article yet Jehovah’s Witnesses will not follow their rule and translate it “a god” in those verses since it refers to the Father in those contexts. Hence, their rule must be rejected because it is arbitrarily applied on the basis of their preconceived dogmas and it will not stand the test of Greek Scholarship.

Actually, the giving of rules for the definite article is extremely difficult. Arndt and Gingrich wrote,

“Since the treatment of the inclusion and omission of the art. belongs to the field of grammar, the lexicon can limit itself to exhibiting the main features of its usage. It is difficult to set hard and fast rules for the employment of the art., since the writer’s feeling for style had special freedom of play in this area . . . .”(5)

The writing of rules for usage of the definite article should be approached with excessive caution. Nevertheless, some rules have been formulated. Bruce M. Metzger wrote as follow regarding the Jehovah’s Witnesses’ treatment of Jn. 1:1:

“As a matter of solid fact, however, such a rendering is a frightful mistranslation. It overlooks entirely an established rule of Greek grammar which necessitates the rendering, and the Word was God.” Some years ago Dr. Ernest Cadman Colwell of the University of Chicago pointed out in a study of the Greek definite article that, `A definite predicate nominative has the article when it follows the verb; it does not have the article when it precedes the verb . . . . The opening verse of John’s Gospel contains one of the many passages where this rule suggests the translation of a predicate as a definite noun. The absence of the article (before Theos) does not make the predicate indefinite or qualitative when it precedes the verb; it is indefinite in this position only when the context demands It, The context makes no such demand in the Gospel of John, for this statement cannot be regarded as strange in the prologue of the gospel which reaches Its climax in the confession of Thomas (1n. 20:28, `My Lord and my God’).'”(6)

Furthermore, A.T. Robertson, the noted Greek grammarian, emphasized that the absence of the article was necessary to the proper doctrine of Christ. He wrote,

“By exact and careful language John denied Sabellfanism (an ancient heresy very similar to that of the Jesus-only Pentecostals-mw) by not saying ho Theos en ho logos. That would mean that all of God was expressed in ho logos and the terms would be interchangeable, each having the article. The subject is made plain by the article (ho logos) and the predicate without it (theos) lust as in Jn. 4:24 pneuma ho theos can only mean `God is spirit,’ not `spirit Is God.'”(7)

Hence, Jn. 1:1 stands as an affirmative of the deity of Christ; the Word was God.

c. Heb. 1:8 – “But of the Son He says, ‘Thy throne, O God, is forever and ever . . . . .”

d. Tit. 2:13 – ” . . . looking for the blessed hope and the appearing of the glory of our great God and Savior, Jesus Christ.” (Cf. the Jehovah’s Witnesses’ mutilation of this passage). Again, Metzger wrote,

“In still another crucial verse the New World Translation has garbled the meaning of the original so as to avoid referring to Jesus Christ as God. In Titus 2:13 it reads, `We wait for the happy hope and glorious manifestation of the great God and of our Savior Christ Jesus: This rendering, by separating `the great God’ from `our Savior Christ Jesus; overlooks a principle of Greek grammar which was detected and formulated in a rule by Granville Sharp in 1798. This rule, in brief, is that when the copulative kai connects two nouns of the same case, if the article precedes the first noun and is not, repeated before the second noun, the latter always refers to the same person that is expressed or described by the first noun. This verse in Titus, therefore, must be translated, as in fact the Revised Standard Version (1952) renders It, `Awaiting our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ.'”(8)

Cf. 2 Pet. 1:1 and Rom. 9:5 for comparable statements about Christ.

e. Jn. 20:28. In this verse is recorded the expression of Thomas when He saw the risen Lord; he said, “My Lord and my God.” Here, Thomas expressly called Jesus God and Jesus did not correct him.

f. Jn. 10:33 records that the early Jews understood what the Jehovah’s Witnesses do not, namely, that Jesus made Himself out to be God.

g. Isa. 9:6. When the prophet foretold the coming of the Messiah, he described Him as “Mighty God.” In the background of Jewish monotheism, this description of the Messiah can only mean that Jesus is the God of the Old Testament.

3. Jesus Accepted Worship. At the time when Satan tempted Jesus, He said, “You shall worship the Lord your God, and serve Him only” (Mt. 4:10). Neither man (Acts 10:26) nor angel (Rev. 22:8-9) is worthy of worship. Yet, Jesus accepted worship from men without correcting them (Mt. 8:2; 9:18; 14:33; 15:25; 28:9, 17; Jn. 9:35, 38). Jesus was either God or most hypocritical.

4. Prayer Was Offered To Jesus. In Acts 7:59, Stephen prayed to Jesus, “Lord Jesus, receive my spirit!” Notice also that Ecc. 12:7 relates that man’s spirit returns to God at death. Hence, Stephen prayed to Jesus and asked Him to receive his spirit. Both of these acts are blasphemous unless Jesus is God.

(To be continued.)

Truth Magazine XXI: 13, pp. 195-197
March 31, 1977

 

By Luther Blackmon

Let’s take a fellow who has been taught, and understands his duty to God. He knows that if he is ever to be saved, he must obey the Gospel. But there are some things that stand in the way, right now. Perhaps his job requires that he entertain, and be entertained by certain “big-wigs” in the business world. Most of them drink. So he is expected to be a social drinker and to keep liquor in his home. He must also attend other social functions that are off-limits to Christians. He must keep his job at all costs, he thinks, because of his obligations to his family, so he decides to put off obedience to the Gospel until a convenient season. Like Felix (Acts 24), his convenient season will likely never come. There is no such thing as a convenient season to break with the devil. That’s like trying to find a convenient season to have an eye gouged out or your right arm taken off (Mk. 9:43-47). The truth of the matter is that this fellow’s associates would likely think more of him, and certainly his employer should, if he had enough backbone to just say “NO” to such social obligation (?) as drinking and gambling.

Another fellow is in business for himself. He runs a filling station or a grocery store. He says that his business demands his presence seven days a week, right now, that is. But bye and bye, things will improve and then he can leave the business in the hands of others on the Lord’s day. Then he is going to obey the Gospel, or be restored to duty, whichever his case may demand.

I seriously doubt that such persons as these are aware of the implications of their attitude. In effect, they are saying, “I know I am doing wrong, but I am more concerned with material things just now. However, when my circumstances improve, I am going to do my duty to God.” What I am getting at is this: Each one of these persons, whether alien or erring Christian, knows very well, if he knows the truth, that before he (or she) can get right with God he must repent. The alien who believes in Christ Jesus must repent and be baptized; the erring Christian must repent and pray (Acts 2:38; 8:22). Repentance must be preceded by godly sorrow. That means that one must be deeply and painfully sorry that he has sinned. Repentance isn’t just a word. It is a change of will or determination that one experiences when he is honestly and sincerely convicted by the Word of God, and feels a deep sense of shame and remorse at the knowledge that he has sinned against the God who made him and died for him! Tell me please, how a man or woman can live for years in determined rebellion against God’s laws, saying all the while, “When I get ready, when it pleases me to change, when things can be arranged for my convenience, then, I am going to decide to feel sorry and remorse for what I am now determined to continue doing”??? That’s about the same as a young man’s saying,”I need a cools now, but I can’t afford to become emotionally involved. So I am going to marry today, and ten years from today I’m going to fall in love with my wife.” Repentance, ,like love, cannot be turned on or off like a faucet. The fellow who thinks that he can “use” his wife as a cook and housekeeper for ten years and then fall in love with her, will likely find himself alone long before the ten years have expired. And the person who thinks he can live in sin ten years and then “decide” to repent, may find himself unable to repent.

Truth Magazine XXI: 13, p. 194
March 31, 1977

By S. Leonard Tyler

The purpose of gospel preaching is to save the soul of man (Mk. 16:16). The commission demands this purpose. Preaching the gospel for any other reason is outside its design. The gospel will produce results socially, morally, and politically advantageous for peace on earth. It will unite families and bring happy situations out of otherwise distasteful ones; but that is not why Jesus said, “Go ye therefore, and teach all nations, baptizing them . . . ” (Matt. 28:19) or (Luke 24:47) “that repentance and remission of sins should be preached in his name among all nations.” The purpose is unmistakenly plain: to make disciples, receive remission of sins, or be saved. This purpose must characterize gospel preaching to be true to the Lord who established, commissioned and sustains it-for that is its very innate and eternal purpose: to save the lost from eternal ruin.

What Is the Gospel?

The answer to “What is the gospel?” is vital to our study. The very nature of the gospel gives purpose to preaching. There are those who believe the gospel (“the good news,” “glad tidings”) is for the alien sinner, and the doctrine, teaching, is for the child of God. The gospel of Christ is for the alien, no one can successfully deny, but does it stop there? Does not the gospel of Christ embody the whole of the inspired teaching of Christ? Can such a classification be scripturally made? God, Christ, or the inspired writers make no such distinction.

The gospel is “good news,” “glad tidings,” and Mr. Barnes adds this interesting note: “Glad intelligence . . . It is so called because it contains the glad annunciation that sin may be pardoned, and the soul saved” (Notes On The New Testament Romans, p. 33). The gospel of Christ, to me, is the good news or divine teaching which contains the whole scheme of man’s redemption provided by God’s grace through Jesus Christ and offers to all “an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, Who are kept by the power of God through faith unto salvation ready to be revealed in the last time” (1 Pet. 1:4-5 ).

Mr. W. E. Vine makes this observation concerning the gospel: “In the New Testament it denotes the good tidings of the kingdom of God and of salvation through Christ, to be received by faith, on the basis of His expiatory death, His burial, resurrection, and ascension, e.g., Acts 15:7; 20:24; 1 Pet. 4:17 . . . The Apostle (Paul-SLT) uses it of two associated yet distinct things, (a) of the basic facts of the death, burial and resurrection of Christ, e.g., 1 Cor. 15:1-3; and (b) of the interpretation of these facts, e.g., Rom. 2:16; Gal. 1:7, 11; 2:2; in (a) the gospel is viewed historically; in (b) doctrinally, with reference to the interpretation of the facts, as is sometimes indicated by the context” (Expository Dictionary of New Testament Words, Vine, p. 167).

Mr. Thayer writes of the gospel, “In the New Testament used especially of the glad tidings of the coming kingdom of God, and of the salvation to be obtained in it through Christ, and what relates to this salvation” (Greek-English Lexicon, Thayer, Fourth Edition, p. 256).

Mr. Marvin R. Vincent comments on Col. 1:5, “Whereof ye heard before in the word of the truth of the gospel” thusly: “The truth is the contents of the word. and the Gospel defines the character of the truth” (Word Studies in the New Testament. Vincent, Vol. 3, p. 464). Does not Peter use “gospel” in the same way? “And this is the word which by the gospel is preached unto you” (1 Pet. 1:25). Peter wrote this in the context of their having obeyed the truth, born of incorruptible .seed, the word of God.

Paul does the same thing when he describes the treasure that is put in earthen vessels in 2 Cor. 4:1-7. He shows in 2 Cor. 3:6 that the New Testament is included. But in chapter 4:1-7 he uses other terms to identify the treasure such as: “this ministry, the word of God, manifestation of the truth, our gospel, light of the glorious gospel of Christ, we preach . . . Christ Jesus the Lord, the knowledge of the glory of God,” and concludes: “But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.” Mr. Vine comments, “It is used of `the light of the knowledge of the glory of God in the face of Jesus Christ’, descriptive of the Gospel, as deposited in the earthen vessels of the persons who proclaim it” (Ibid., 152). It is the Will of Almighty God, authored by Jesus Christ, revealed by the Spirit through the inspired men, the earthen vessels; and the New Testament contains it. What term can describe or characterize the whole better than “the truth of the gospel.”The Gospel: God’s Power To Save

Paul wrote, “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed . . . For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men . . . ” (Rom. 1:16-18). Paul delighted in being a preacher of the. gospel. He believed it to be exactly what the Spirit declared and wanted to share it with others. It is a great and exalted honor to be “approved of God to be entrusted with the gospel,” and he was not ashamed of it. He preached it to please God and save man (1 Thess. 2:4).

The Gospel is God’s power unto salvation. This is a very vital statement. It is simple, plain, and certainly understandable. But it seems to be awfully hard for some to accept. God has chosen to give His Word as the means of conveying salvation to man (Heb. 1:1; 2 Cor. 5:18-19). Jesus communicates to us through His written word (Jn. 20:30-31; Matt. 7:24-29). Do you believe God’s power will work? Or are you seeking another power or way by which to be saved?

“To Every One That Believeth”

By the grace of God, the gospel of Christ, God’s power unto salvation, is offered to all-but not unconditionally. It is not universalism. It is salvation “by grace through faith.” Therefore, it is given “to every one that believeth.” Believeth what? The gospel message. It is not just historical faith, God is, or Christ is, but faith produced by the word (Rom. 10:17), a living active and obedient faith (Gal. 5:6; James 2:19-20, 24). Christians must live by the truth of the gospel (Gal. 2:14) to be saved (2 Cor. 5:7).

Therein God’s Righteousness Is Revealed

The righteousness of God is revealed in the gospel or inspired scriptures (2 Tim. 3:16-17). Man can not be saved by his own righteousness (Thus 3:5). Men seeking their own righteousness has resulted in division, denominations, creeds, dogmas, catechism and false doctrines of every sort and fashion. Paul prayed that Israel might be saved. They had “a zeal of God, but not according to knowledge. For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God” (Rom. 10:2-3). Submission to God’s righteousness will bring unity and salvation (1 Jn. 3:7, 10).

The Wrath of God

“The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness.” The gospel is good news, but it makes known to man God’s wrath (His purpose in judgment). This enables man to identify sin and its consequence. Sin is a transgression of God’s law, or lawlessness (I Jn. 3:4). “The wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord” (Rom. 6:23). The judgment of God is sure for all (2 Cor. 5:10; Rev. 20:11-15). If one is to know God’s disposition toward any thing or act, he must go to “the word of the truth of the gospel” for the answer (Gal. 2:5; 2 Thess. 1:7-9). Is not this reason enough to preach the gospel?

Paul’s Charge to Timothy

Paul’s charge is given in 2 Tim. 4:1-5; and it seems we should now better understand and appreciate the strong, moving and unequivocal charge, “Preach the word.” Why, did Paul by the Spirit give such an awesome charge to Timothy? Did he doubt his faith? understanding? or courage? There must have been a very important reason.

Paul and Timothy became acquainted on Paul’s first missionary tour at Lystra. Timothy had been well taught by his grandmother Lois, and his mother, Eunice (2 Tim. 1:5); and it seems this is the time Paul baptized Timothy. On the second missionary journey, he desired Timothy to go with them. Their association spanned about seventeen or eighteen years with some trying experiences and most difficult situations; notwithstanding whether they were together or apart, they stood as one.

Paul’s situation is astounding as he writes this his last letter to his beloved son in the faith. He was in prison, facing the death penalty; his fellow-disciples had forsaken him, save Luke. He asked Timothy to come to him because of his love for and confidence in him. Paul showed this when he told the Philippians, “I have no man likeminded, who will naturally care for your state” (Phil. 2:20). He did not question his understanding nor courage. Timothy had proved himself through the years.

“I charge thee therefore before God, and the Lord Jesus Christ.” Paul reaches, as it were, into the eternal world even up to the throne of the Almighty God with His Son on His right hand and said, “Timothy, these are the ones to whom you are accountable.” God has by His grace provided the way of salvation through Jesus, His Son. The gospel is the “good news”; and it tells the story, gives the instructions, proclaims every command, and gives every promise just as they are and God wants them.

“Preach the Word”

This charge is given because of the importance of the word of God. It is unique-it is God’s word. It reveals God’s thinking. It tells of God’s love. And most important to man, it reveals the only way of salvation. Jesus said, “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (Jn. 14:6).

Paul had just said, “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, throughly furnished unto all good works” (2 Tim. 3:16-17). No one who believes this text can question why Paul charged, “Preach the word.” It is sound doctrine, the truth, the gospel, and will adequately equip God’s man for every good work. It is the Spirit’s message to convict the world of sin, righteousness and of judgment (Jn. 16:8). It gives all things that pertain to life and godliness (2 Pet. 1:3); every man must speak as the oracles of God (1 Pet. 4:11). “Preach the Word!”

The when and how to preach the word seems more important to most than what to preach. So many, especially Christians, will readily agree the word must be taught. When it is taught, they will agree it was preached; but could not it have been some other time or in some other way? When should one preach the word? “In season (when convenient), out of season” (when it is not convenient), which means preach it wherever and whenever the opportunity is yours. Too mafly of us are more concerned about what the people think of our preaching than we are of the designed purpose of gospel preaching. We must “be instant” (urgent), which calls for haste. Awake! Thou that sleepeth and cry out. Be like Paul at Athens. He could not hold his peace. He cried out, “There is a true and living God.” Some heard him and were saved. You say, “There is no need; the people will not hear.” Remember Jonah. He did not think God’s word would affect Nineveh, but it did. The word of God is living and active and sharper than any two-edged sword. We must depend upon God’s power to do the job-not our ability (Heb. 4:12). Paul planted, Apollos watered; but God save the increase (1 Cor. 3:6). Who was Paul? Apollos? Only servants.

“Reprove” or convict false teachers. “Rebuke,” show disapproval, not just “kinds maybe,” but sharp reprimand, and practice that disapproval. Show by your life that you are moved, care and are concerned for their soul. “Exhort,” or encourage to greater activity, more faithful living, and prove your love and desire to help. Do it “with all longsuffering and doctrine.” Be patient, kind, understanding, but firm and sound in the faith. The word shall stand forever (Matt. 24:35; 1 Pet. 1:23-25).

The Time Will Come

The time will come when people will not endure “sound doctrine” but will seek teachers to please themselves. These may be preachers, elders, deacons, women, girls, boys, sinners or saints; but remember-false doctrine is just as damnable when taught by a preacher or elder as it is when taught by a heathen or hypocrite. It is not who teaches it. It is what is taught. Do not allow such to overthrow your faith. Be unmoveable, and God will see you through.

Do the Work of an Evangelist-Fulfil the Ministry

To me, verse five is the clincher. It puts the responsibility squarely upon the shoulders of the individual. Each person must stand upon his own conviction, love, and dedication to Jesus and His word. He must believe it strongly enough to stand in and fight the spiritual battle if victory is to be enjoyed. That is why Paul said, “Watch in all things, endure affliction, do the work of an evangelist make full proof of thy ministry.” Regardless of how hard the going gets, endure it; stand fast in the faith. But do not think that will win the victory. You must work in teaching the word. This is the work of the evangelist: to preach. Do your own work. Do not stop and give up. Victory is ahead, but it belongs to them that believe-for faith is the victory.

“Make full proof of thy ministry.” Prove your own sincerity, honesty, and genuine faith in God’s word by courageously, zealously and joyfully practicing and teaching the gospel of Christ. Be like Paul and say, “I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day” (2 Tim. 1:12). “Preach the word” and be faithful in your life and “thou shalt both save thyself, and them that hear thee” (1 Tim. 4:16).

Truth Magazine XXI: 12, pp. 187-190
March 24, 1977