Truth Magazine

By Irvin Himmel

What does it take to give life to a congregation? A fine building? A large membership? Wealth? Involvement in community projects? Special activities for the young? Dinners and parties? Recreation and frolic? Organized visitation? Zoning and committees? Vast outlays for general benevolence? Educational Directors, Associate Ministers, Secretaries, and Youth Directors? A kindergarten? Subsidizing of colleges, benevolent organizations, and missionary societies? A Jiome for unwed mothers? A slum project or intercity mission? Workshops? Rap sessions? The sponsoring of a work beyond the means of the congregation and necessitating appeals to the brotherhood for assistance? Fund drives? Attendance drives? A bus ministry? Contests and prizes?

A local church may engage in all sorts of activities by which it makes a name for itself. By highly advertised humanitarian enterprises widespread attention may be gained. A fabulous edifice may be the envy of religious neighbors. Numerous schemes and plans will bring in crowds. Promotionalism packs pews, prods people, produces pecuniary proceeds, propagates popular programs, pleases pride, and procures public praise.

Warning to “Big Name” Churches

One little fact often is overlooked. A church may make a name for itself-a reputation that it is a live congregation, but the Lord’s appraisal. may be the reverse. Such was the case at Sardis in Rev. 3:1. The Lord said, “I know thy works, that thou hast a name that thou livest, and art dead.”

What a tragedy that a church gains the reputation of being alive, sound, and great, whereas the Lord pronounces it dead!

This brings us to the important question, What does it take to make a live church in God’s sight? It matters not what men may judge to be indicative of interest, growth, and vitality; what is the Lord’s requirement? The church at Laodicea said, “I am rich, and increased with goods, and have need of nothing.” This congregation supposed it was in excellent condition. But the Lord pronounced it “wretched, and miserable, and poor, and blind, and naked” (Rev. 3:17). What a contrast between the human and divine evaluations!

Back to the Bible

Only by going to the Bible can we determine what the Lord expects of the church. A study of the book of Acts will reveal what the apostolic congregations did that brought divine approval. The epistles of the New Testament, including the letters to the seven churches of Asia, make known what God endorses, and what lacks divine sanction. The local church should pattern its activities and program of work according to the Scriptures, not current popular plans and expectations.

The local church that follows the Bible will be different, radically different, from the rank and file of modern churches. It will omit humanly-devised claptrap, fanfare, and superficial show. It will leave off unscriptural offices, titles, functions, and objectives. Stressing genuine godliness and spirituality, it will include all that the Bible authorizes for its program of work and worship. It will be remarkably simple. Many will view such a congregation as peculiar and strange. Some will speak of it with contempt and ridicule, declaring that it is narrow and outmoded.

Congregational Vigor

Christ’s church can make no better contribution to the general welfare of the community than through the preaching and living of the gospel. No higher work can be accomplished abroad than assisting in the spread of the gospel. The most valuable thing the church can do for young people is to teach, train, and discipline them in the gospel. Whether people are young or old, in the slums or high-class suburbs, educated or uneducated, their common need is the gospel, The primary mission of the church is evangelization-the proclaiming of the good news.

The church at Thessalonica was commended for sounding out the word of the`Lord (I Thess. 1:8). The church at Jerusalem sent forth Barnabas to teach and preach in Antioch (Acts 11:22). The church at Philippi was praised for sharing with Paul that he might preach (Phil. 1:5; 4:14-16). The churches of Macedonia supplied Paul with wages that he might do service for the Lord elsewhere (2 Cor. 11:8).

A congregation belonging to Christ, whether large or small, in the city or in the country, will come to the rescue of saints in need. The believers in Jerusalem sold lands and houses that none among them would lack (Acts 4:32-37). Disciples in Antioch sent relief to brethren in Judea in time of famine (Acts 11:27-30). Paul taught the churches of Macedonia and Achaia to contribute to the poor saints at Jerusalem (Rom. 15:25 27; 1 Cor. 16:1-4).

The church that is truly alive will resist false doctrine. The church at Pergamos was rebuked because some held to the doctrine of Balaam (Rev. 2:14). The church at Ephesus was congratulated for finding false apostles to be liars (Rev. 2:2). Paul left Timothy at Ephesus to charge that no doctrine be taught except the doctrine of Christ (1 Tim. 1:3).

A live congregation is wade up of God-fearing, pure, zealous people. They are alert to their individual duties. They put God’s word into action in their daily lives at home, at school, at work, and on vacation. Christ lives in them.

Truth Magazine XIX: 43, pp. 683-684
September 11, 1975

By Roland Worth, Jr.

In the December 6, 1959, issue of the Russian Communist publication Pravada, there appeared a major article on page four, entitled “Rejection of religion-the only correct course.” It was signed by Alexander Osipov, a prominent individual in the Greek Orthodox Church. He wrote,

“Yes, I, Professor of Old Testament and Classical Hebrew at the Leningrad Ecclesiastical Seminary and Academy, formerly Inspector there, Master of Theology and Archpriest; have broken with the Church and with religion. I have publicly professed my atheism, attained logically by study and scientific method after a considerable and protracted inward struggle and a complete reconsideration of my outlook on life . . .

“In studying the Bible I kept coming up against the problem of the so-called divine inspiration of the scriptures. Students of the Leningrad Seminary and Academy will, I expert, remember how often I used to say in lectures and classes: `According to the teaching of the Orthodox Church’ or `Orthodox theology considers . . . .’ I used to do this in every case when I could not inwardly agree with the teaching which, as a professor of an Orthodox seminary, I was obliged to impart and elucidate to my pupils. At the same time, moreover, independent study of the problems of biblical theology, together with the arguments and discoveries of genuine scientific method, led me to discover that the Bible had been put together gradually, that it had developed century by century in the course of the historical life of the Jewish people, and that its individual books do not in any way belong to those authors to whom tradition ascribes them. I found that in the Bible (certainly necessary as a work of ancient literature for the scientific study of history) there are, closely interwoven, myths and tales of the ancient Orient, the legends of chronicle and folklore, ancient stories and poetry and magic charms from the age of primitive man–in a word, it has nothing to do with the revelation of God on earth” (quoted by Michael Bourdeaux, Opium of the People: The Christian Religion in the U. S. S. R., The Bobbs-Merrill Company, Inc., New York: 1966, pages 109, 112).

The first thing that should be noticed is that Osipov was apparently sincere in his conversion to atheism-though personality conflicts may also have played a role in his leaving the Russian Orthodox Church (pages 117-118). This should be stressed because many of those theological Modernists whom we criticize for their repudiation of the miraculous element in the Bible are quite sincere in their error. However even sincere men can be wrong.

Secondly, once committed to atheism, he started playing even grosser games with Biblical and historical truth. Michael Bourdeaux, from whom we have quoted Professor Osipov’s statement, had the opportunity to attend one of the professor’s lectures on atheism while doing graduate work in the Soviet Union. The Professor contended that Jesus never existed. As proof he cited the Dead Sea Scrolls: “The information they contain about the Teacher of Righteousness illustrates a variant form of a legend current about two thousand years ago-that of a dying and rising god-and common to several Near-Eastern mythologies. Christianity is merely the most successful formulation of the legend. Jesus Christ was invented by the early Christians to compensate for their deprivations at the hands of the Romans” (page 120).

Bourdeaux’s reaction was the same most of us would have, “I was appalled at the impossible logic of this answer and its intellectual dishonesty. He quoted the documents as ‘virtually proving’ something on which they have only a marginal bearing (as all but a few sensation-seeking writers in the West would agree). This would have been laughable, if his Russian audience had any access to the texts of the Dead Sea Scrolls, but they had none then and have had none since” (page 121).

Thirdly, if you will closely read the second paragraph of our quote from Professor Osipov you can .not miss the unmistakable similarity in his description of the origin of the Bible with what is currently taught in most American universities and seminaries. “Myth,” “gradual accumulation,” “folklore,” and the other rhetoric is shockingly familiar. What is different is that Professor Osipov acted on the logical conclusion that such rhetoric leads to: The complete rejection of faith in the Bible and the open embracement of atheism. Most American Modernists will never go that far, but that is where the train they are riding ultimately stops for those with the courage to complete the journey.

Truth Magazine XIX: 43, pp. 682-683
September 11, 1975

 

By Roy E. Cogdill

The church of the New Testament, designed by the God of heaven from eternity, built by the Lord Jesus Christ, and set forth in its identity by the Holy Spirit on the pages of New Testament teaching was not then, and is not now, if it exists upon this earth, any part of anything and in no sense was a denominational institution. It is distinct and separate from every human institution on earth.

This church for which Christ “gave himself” (Eph. 5:25) and over which he is the only “head” (Eph. 1:22) and of which He is the Savior (Eph. 5:23) was planned by the G6d of heaven in eternity, before time began Eph. 3:10-11) and built by Christ according to that plan (Matt. 16:18).

The divine plan calls for a divine relationship (the church) separate and apart from every human plan and arrangement. Men have no right to lay their unholy hands upon it to change a single detail that divine wisdom has built into it. The religion that is pure and undefiled is from above and human modifications and arrangements adulterate and defile it and make it vain and void (James 1:27; Matt. 15:7-9). It must remain unspotted from the world, not only in character, but also in name, doctrine, organization, worship and work.

However, its undenominational character must be maintained and it can be done only at the price of eternal vigilance (Acts 20:25-31). Apostasy was imminent even in the New Testament day (2 Thess. 2:7). Paul warned against this danger of becoming careless in respect for divine law and authority (1 Tim. 4:1-3; 2 Tim. 4:1-5). But in spite of divine warnings apostasy came and with sectarianism and denominationalism. The church was corrupted by human organizations and arrangements by which men sought to improve on God’s ways. The apostasy culminated in the growth and development of the Roman Catholic institution that plagues the world even until today and that will continue to do so until the Lord comes again and destroys this mother of harlots with the breath of his mouth (2 Thess. 2:1-12).

People do not often profit by history. The same mistakes are made over and over again in the religious world just like in the political and financial world. We allow world conditions to worsen and develop into war. Financial inflation is continued until the bubble bursts and depression and destitution come. Human corruptions of the religion of Christ are tolerated until full grown departure and apostasy results in the sprouting of another denominational movement right out of the heart of the Lord’s people. Some brethren talk of the “main stream” of the church. Well, this is the part that has always been corrupted and out of it has come unscathed the purified body of Christ stripped of human creeds, human organizations, and human wisdom. Indeed: History does repeat itself (1 Cor. 11:19).

When the men of God married wives of Ashdod, their children grew up to speak the language of Ashdod and their identity was imperiled by this corrupted generation. God condemned and cursed them with severe punishment (Nehemiah 13:23-24). A corrupted speech has always been evidence of a corrupted people. The language of spiritual Ashdod today among God’s people indicates the peril of lost identity and a complete departure from divine law and authority. It is the ear mark of a new denominational body arising from among the churches of Christ. Such a corrupted speech is heard on every hand and in “high places” among the brethren. To call attention to it and warn against it will not correct the situation Unless we can reach the hearts of those guilty and restore their respect for divine wisdom and authority. It is the spirit of “lawlessness” that lies at the root of the trouble.

Nevertheless, warnings are in order and they should be given earnest heed lest we let them slip. For as certainly as a corrupted speech is evidence of “the spirit of iniquity already at work” so along with it comes accompanying departures from divine wisdom in the corruption of the divine organization, doctrine, worship, and work. He that will disrespect the will of the Lord at one point will do so at any and every other point when it suits him or he thinks the time is expedient (James 2:10). When one breach occurs and continues, there is no way to keep out the flood. This has been demonstrated over and over again in the past.

We are hearing a language strange to the people of God in the years of the past when the spirit and determination to “speak where the Bible speaks and be silent where it is silent” was so evident in the effort to, restore New Testament religion. It is common on every hand in the “high places” among brethren such as “Christian Colleges” to hear in use the terms of distinction among brethren that a few years ago would have been quickly condemned. “Doctor” So-and-So is quite the popular thing today. It is excused on the ground that such men have reached high educational attainments in the world. But is such to be recognized in the church? Are we to create an educated “clergy” set apart from the rest of the brethren of common and ordinary attainments? Is this in harmony with divine will? Who will affirm it? Yet it is covered up with subterfuge and deceitful hypocrisy and these learned great men continue to be set apart in the church with complete abandon of both the spirit and teaching of the Christ. He refused all titles of distinction and applause and taught that they should be given only to God (Matt. 19:16-17). He taught his disciples to use no such terms of distinction among themselves and rebuked them when they sought distinctive seats and branded all such as hypocrisy and vain glory (Matt. 23:5-12). Is this instruction of the Lord out of date? Is it not our obligation to respect it? Why then all of this “doctoring” of the great ones among us? Do we not know that in our generation these great men would not have a place to teach in schools supported by Christians (and in many cases unscripturally supported by churches of Christ)! Indeed, they would not even have a congregation to support them when they preach if it were not for the “undoctored” preachers who made the sacrifices of a generation ago to plant churches and spread the gospel of the Kingdom without any instruction at all except self-instruction. Men like J. D. Tant, Joe Blue, and multitudes of others that could be named. These were not ignorant men, except by the standard of the world. They were learned in the word of the Lord and unafraid to preach it. But the more “doctoring” a man gets these days, the less gospel he preaches and the less respect he has for the law of the Lord. Try to call upon him to respect divine law and he will brand you as “simple-minded,” “untrained,” “legalistic,” etc.

How long have you heard such terms as “responses,” “reconsecrations,” etc.? Today huge numbers of additions are reported in meetings, excuse me! “campaigns” all over the country-hundreds respond-many of them among the most faithful workers in the churches-reconsecrating themselves (whatever that is) and relatively few are baptized. Even many of those who are baptized are “rebaptisms” but they are responses and a great display made and the whole thing is propagandized in ridiculous worldly fashion. One out of five of the reported responses may render primary obedience to the requirements of the gospel but it sounds good and swells the appearance of the thing. It is good psychology and advertising.

And then how long have the churches of Christ been putting on “campaigns for Christ,” “youth forums,” “youth camps,” and “youth rallies?” How many years have “retreats” and “workshops” and “youth revivals” and “women’s meetings” been around? “Youth fellowship” gatherings and “fellowship dinners” are new comers on the scene also. These all have accompanied other departures that have marked the inter-marriage of many of the churches with “spiritual Ashdod” and characterize a generation of spiritual offspring that has lost its identity as the children of God. Rather than “glorying” in such things, we should rather be “mourning” because of defiling and corrupting of the Lord’s church.

Truth Magazine XIX: 43, pp. 679-680
September 11, 1975

By Keith Sharp

Sometimes, to excuse a fault or transgression, we rationalize, “Well, that’s just human nature.” Actually, different people have variant natures. Some people, vile sinners, have the nature of the devil (Jn. 8:44). Others are so crudely rebellious in their actions that they have the nature of “brute beasts” (2 Pet. 2:12). But, if we are to receive God’s blessings in His Son, we must “be partakers of the divine nature” (2 Pet. 1:4, 10-11). How can we become “partakers of the divine nature?” The apostle Peter answers this query in 2 Peter 1:2-11. He prefaces his reply by reminding us of the wonderful blessings that are ours if we do assimilate this divine nature.

Why, then, should we desire to be partakers of the divine nature? First, we should seek to have this ideal character because of the blessings we receive now as the result-such blessings as “grace,” “peace,” and “all things that pertain unto life and godliness” (2 Pet. 1:2-3). In short, we receive “all spiritual blessings in heavenly places” as our present reward (Eph. 1:3). Not only this, a wondrous award awaits us in the future if we imbibe this nature. We have been called “to glory” (2 Pet. 1:3). We have been given “exceeding great and precious promises” (2 Pet. 1:4), none greater than that of “eternal life” for which we hope (Tit. 1:2).. Certainly, then, we should desire to be “partakers of the divine nature.”

But, what is the “divine nature?” This simply refers to “God-likeness.” In one sense all men, even the worst of sinners, are like God. “God created man in his own image” (Gen. 1:27). We bear His image in that He is the Father of our spirits (Heb. 12:9) which, like Him, are immortal, rational and moral (i.e., able to discern between right and wrong). In this sense the “divine nature” is unconditionally possessed by all of Adam’s descendants. But – the “divine nature” of our study is conditional. We become God’s children, i.e., partake of His nature, through faith and baptism (Gal. 3:26-27). The “divine nature” consists of “the new man, which after God is created in righteousness and true holiness” (Eph. 4:24). We acquire “righteousness” (i.e., the state of being right in point of law, innocent, not guilty) as the consequence of merciful forgiveness of our sins by the Father dependent upon our faith in and obedience to the gospel. “True holiness” (i.e., separation from sin and consecration to God’s service) comes as we purge sin from our daily lives through righteous living and prayer and as we offer ourselves as living sacrifices unto God. The result is God-likeness, “the divine nature.” We walk in the steps of Jesus our Master. Our character becomes like the very character of God, that we might be fit to dwell with Him through eternity.

How do we obtain this God-like character? Peter mentions two great processes which correspond to the two elements of the divine nature mentioned by Paul in Eph. 4:24. First, we must escape “the corruption that is in the world through lust” (2 Pet. 1:4). The result of this is “righteousness.” What is “the corruption that is in the world through lust?” “Corruption,” i.e., “decay,” is the consequence of “the world.” The term “world” is used in several ways in the New Testament-the material creation, the people of the earth, etc. However, here it refers to “sin and its allurements” (cf. 1 Jn. 2:15-17). We are led into this corruption through “lust” (i.e., “desire” of any kind, but here, by context, “desires fulfilled in an evil way”). Thus, we are to escape the consequence of sin, which is eternal decay or ruin.

How do we make our escape? Two terms are used in 2 Pet. 1:2-3 to indicate the means of our deliverance. They are “knowledge” (used twice) and “power.” The two words are here interchangeable. Without a basic knowledge of God’s will, one cannot be saved (Jn. 6:4445), for the gospel “is the power of God unto salvation” (Rom. 1:16). Thus, the process by which we escape “the corruption that is in the world through lust” is through faith in and obedience to the gospel (Gal. 3:26-27). This one great process includes five simple steps into Christ: hearing the gospel, believing the gospel, repenting of one’s sins, confessing one’s faith that Jesus Christ is the Son of God and being baptized for the remission of sins. The result is “righteousness” as the result of the forgiveness of sins.

Obtaining God-like character does not end with becoming righteous. We must still acquire “true holiness” by giving all diligence,” i.e., doing the best of which we are capable, to add the seven qualities of character enumerated in 2 Pet. 1:5-7. Thus, the second process in acquiring “the divine nature,” the one whereby we assimilate “true holiness,” is composed of seven steps. Actually eight qualities are mentioned in 2 Pet. 1:5-7, but one, “faith”, is assumed on the part of the Christian as already being a part of his life, for “. . . without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him” (Heb. 11:6). But to this faith must be added “virtue,” i.e., “moral excellence.” This trait of character was eminently exhibited by the young man Joseph who forfeited a position of honor to gain a prison cell rather than to lie with his master’s wife and so “sin against God” (Gen. 39). How desperately young people in our day need this commendable quality, in order that they might dot succumb to the immoral enticements of our society.

Alongside this virtue we must place “knowledge.” This assimilation of facts, knowing what the Bible says, comes only through hard, diligent study. Being pablum fed with sermonettes on Sunday morning only has already led to one apostasy through ignorance in our life time. Christians should desire Bible study as “newborn babes” desire milk (1 Pet. 2:2). Christian, use every opportunity at your disposal to gain a deeper knowledge of God’s Word!

To knowledge we must add “temperance,” i.e., “self-control.” This is the quality Paul demanded in 1 Cor. 9:24-27. As the athlete in training strictly disciplines himself to receive the proper diet, exercise and rest and to have the proper attitude, the Christian must carefully discipline his thoughts, desires, words and actions to keep them pleasing unto God. One who fails to so control himself soon will become “a castaway.”

Furthermore, we must add “patience.” A patient person is not the spineless character who allows everyone to abuse him. Rather, he is one who is steadfast in adversity. He does not give up, no matter how difficult the circumstances. He is tenacious. Job is held aloft as an example of this quality (Jam. 5:11) because he maintained his integrity even though Satan buffeted him with horrible calamities (Job 1-2). The life in Christ is more like the marathon than the one hundred-yard dash. One must endure all adversity and temptation, even to the end, not just offer a short-lived burst of clean living.

We must also possess “godliness.” This is the attitude which seeks to please God, not ourselves. It was the attitude exhibited by the lad Samuel when, by Eli’s instruction and as God called him, he replied, “Speak; for thy servant heareth” (1 Sam. 3:10). This should always be our attitude toward God and His Word. If all children of God would thus allow the Scriptures to settle every problem and disagreement, all our troubles and divisions in congregations would vanish. To the one who possesses godliness, it matters not what he thinks or desires, or what any man says. All he inquires is, “What does the Bible say?”

To “godliness” the Christian must add “brotherly kindness.” “Brotherly kindness” is “the love that Christians cherish for each other as brothers.” The practical fruit will be kindness and tenderness toward one another, and a willingness to forgive our brother’s trespasses against us (Eph. 4:32). How far such a trait of character goes to promote the blessing of peace among brethren!

Finally, “charity,” i.e., “love,” “active good will,” must be a quality of the Christian’s life. We manifest love toward God by sincere and complete obedience to His every command (1 Jn. 5:3). We demonstrate love toward other people by seeking their highest good in all that we do (1 Jn. 4:17-18).

The one who has “escaped the corruption that is in the world through lust” and has given all “diligence” to add these noble traits to his own character is a partaker of the divine nature. He is a fruit-bearing disciple, pleasing to his Master (2 Pet. 1:8). But, the child of God who fails to add these noble qualities to his life is short-sighted, not looking to the eternal goal, and has forgotten the purpose of his calling (2 Pet. 1:9). “Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things ye shall never fall: for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ” (2 Pet. 1:10-11).

Truth Magazine XIX: 43, pp. 678-679
September 11, 1975