Truth Magazine

By David O. Lanius, Jr.

The preaching of the gospel is the greatest work that a man could possibly desire. This work results in the salvation of sinners and edification of saints. Truly no man can spend his hours of work in a more fruitful or beneficial way. It is not necessary even to be burdened with spending the 40-50 hours away from God’s work in secular work to earn a living, if the church can provide support (1 Cor. 9).

A growing number of preachers, however, are leaving the ranks of the full-time evangelist. Why? What do they offer as a reason for leaving?

1. I cannot make a living.

2. I do not have any job security.

3. I do not want to move that often.

4. I just want to try my hands at something different.

5. The brethren just do not care about the sacrifices I am making.

6. I do not have any family life.

7. My family (especially my wife) just is not happy with me preaching. Are these valid reasons or is it possible that you have lost the desire to bear all burdens for the cause of Christ?

Why did you ever start full-time work? Was it for personal gain, prestige, financial security or did you at one time truly yearn to do His work as long and as hard as you possibly could? What has changed? As I allow my mind to dwell upon this thought, I am reminded of the early disciples, and even those during the restoration movement, who were willing to give up all to spread the word of our Lord Jesus Christ. Could it be that some of us are just not willing to give up “things” for the Cause?

Consider if you will this thought. Perhaps some full-time preachers have been so busy in preaching to others that they have not taken time to listen themselves. (Cf. Rom. 2:21-23; 1 Cor. 9:27). Could it be that we are so busy telling others to live for Christ (Phil. 1:21), and set their affections on things above and not on things below, for the Lord will provide their every need (Matt. 6:33), that we forget that it applies to us as well. Perhaps we have come so far as to forget that while we are preaching to others that here we have no continuing city, the same truth is applicable to us. Our thoughts as gospel preachers should be toward preparing ourselves, as well as others, for that eternal abode where our every thought will be spiritual in nature. Have we, or are we, becoming so unbelieving as to think God will not provide for his own (preachers) as he has promised?

Truth Magazine XIX: 18, p. 277
March 13, 1975

By Cecil Willis

There is no theme that is more suited to man’s nature than is the subject of faith. Faith is, to the spirit of man, what food is to the body. It is that which sustains life within us. There is nothing about faith that appeals to our body. We do not crave it for food for the body, but it is food for the soul.

Faith Described

When one thinks of a definition of faith, his mind becomes puzzled. The profoundest of thinkers have sought diligently to give us a proper definition of faith, but their inability adequately to give its meaning has demonstrated man’s lack of insight into the subject. Since faith plays so important a part in every man’s life and it is related to man’s soul, one should expect that in God’s revelation to the soul of man a definition of this important term should be found. So it is that one must turn to the word of God to learn what faith is and anything about it’s nature.

In Hebrews 11:1, the writer stated that “Faith is the substance of things hoped for, the evidence of things not seen” (K.J.V.). Or as the A.S. V. has it: “Faith is the assurance of things hoped for, the conviction of things not seen.” Here in one brief sentence the Holy Spirit has done more than all the writings and thoughts of men to define the word “faith.” The author had more in mind the giving of a description of faith, than defining the word itself. This statement is not a logical definition of the mental act of faith itself, but is rather a statement “describing faith in its relation to the human soul, as a means of growth and a principle of enjoyment” (Milligan, New Testament Commentary, p.299).

Through the Apostle the Holy Spirit said that “faith is the substance of things hoped for.” Many take this to be a definition of faith. Faith is not the things for which we hope as some would take from this passage, for if it were then that would signify that we do not have faith, for the things hoped for are future since the word “hope” itself is future in its nature. Faith is that which gives reality to the things which we expect in the future, but which we have not yet seen. For example: I have confidence that there is a place prepared called Heaven. I have never yet seen it, but, if I know my heart, I have as much confidence that such a place exists as if I had already seen it. Faith is the foundation, the substance, the essence of the things for which we hope. It is that which gives us reason for hope. Faith is the basis on which we look for things which as yet we have not seen. To the soul of man then, says the apostle, faith is the substance of things hoped for: “So that by means of faith, man is able to enjoy, as present realities, what without faith would be to him nonexistent” (Milligan, op. cit. p. 300).

But not only does faith enable one to peer into the future and view as realities things which would to us, were it not for faith, be nonexistent, but it also enables us to do other things. “The phrase `the evidence of things not seen’ embraces all the invisible realities of the universe, whether they be past, present or future, about which the Holy Spirit has borne witness” (Milligan, op. cit. p. 300).

We can now more fully understand Paul’s statement in the third verse: “By faith we understand that the worlds have been framed by the word of God, so that what is seen hath not been made out of things which appear.” All the knowledge that I have of the creation of the universe comes by faith, and any knowledge of the beginning that I have which I receive from revelation in God’s word is just that much more knowledge than the atheists have. The beginning is beyond the realm of experimentation and investigation, for it is outside the realm of the corporeal senses. One cannot know by observation what occurred in the beginning for none of us was there; so the atheist as well as the Christian has to depend upon faith for his knowledge of the beginning. “But to the eye of faith, it is just as plain that `In the beginning God created the heavens and the earth’ as it is that Columbus discovered America or that George Washington was once President of the United States” (Milligan, op. cit., p. 301). It is all dependent upon faith. Without faith we know neither our beginning nor our end; our origin nor our destiny. We know nothing actually of our destiny or mission here. Without faith we would not know from whence we have come, why we are here, nor where we are going.

Through faith we can know that the beginning of the universe was an absolute creation. Paul said, “the things which are seen hath not been made out of things which appear.” Many have held that the beginning of the universe was nothing but a renovation of preexisting materials into their present form from their former state of non-intelligent and incoherent mass, but the writer of Hebrews says that all things that are, were made from nothing. It was an absolute creation. Through faith we can know more than the profoundest philosophers.

Faith Utilized

Thus far we have thought of faith as a means of enjoying the realms beyond the reach of our five senses. Let us now think of faith as a means of enduring the trials which confront man. It is in this light that Paul presents faith in the eleventh chapter of Hebrews. This chapter, often called the “Honor Roll of the Bible,” is found in the context of Paul’s argument given in an effort to persuade the Jewish Christians to continue in the faith. In the beginning of the gospel, many Jews accepted it and renounced Judaism. After doing this, their former brethren of the Jewish faith set about using every means available to encourage the Christians to turn back. They even sorely persecuted them, but Paul said, “Ye have not yet resisted unto blood, striving against sin” (Heb. 12:4). Paul had told them about all the great men of faith throughout Bible history and how that, by their faith, they had been able to meet every obstacle and then to surge on over it, and with these things in mind, he had laid a perfect foundation upon which to urge these Jewish brethren to remain faithful. Faith was their power of endurance. It was the motivation they needed to enable them to look beyond the few years of this life, though filled with the bitterest hours, the severest persecution, the most discouraging events, to Him who is invisible, and thus to renew themselves in their warfare against sin and to endure faithfully to the end. This is what we mean when we say that faith is a power of endurance.

Faith Required

Faith also is a prerequisite to salvation. It must precede salvation, for without it salvation cannot be had. Not only is faith a prerequisite unto salvation, it is also an essential of life. Practically everything we do is dependent upon faith, either in ourselves or someone else. When one buys on credit he is granted that credit upon the faith that his creditor has in his fidelity. By faith the farmer sows in anticipation of a bountiful harvest. So predicated is our civilization upon faith that even when one waits on the street corner for the city bus, he demonstrates his faith in the company to have one coming on that route, in the driver safely to bring his bus to this particular corner, and also that the driver will stop for him. Our civilization is dependent upon faith. Is it any wonder then that our salvation should likewise be dependent upon faith? In this same eleventh chapter of Hebrews Paul asserted, “But 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). Or, as Christ stated it, “I said therefore unto you, that ye shall die in your sins: for except ye believe that I am he, ye shall die in your sins” (Jn. 8:24). Faith is seen to be indispensable to one’s salvation and thus to one’s pleasing God.

Faith Obtained

Faith is the foundation of our religion and without it we have no hope. It is necessary for us to point out how this faith is to be obtained. Even though one should realize how essential faith is, should he not know where and how to obtain it, then the knowledge of its essentiality becomes of no value to him. It profits him nothing. Paul very plainly stated in Romans 10:17, “So then we see that faith comes by hearing and hearing by the word of God.”

Our faith is the foundation of things not seen., as we have learned, but in itself, faith is nothing more than mental assent or intellectual persuasion. It comes from the collection of evidences that persuade our minds. We have faith in God because of the evidences we see in nature and in the Word of God. We have confidence in the Word of God because of the evidences that are presented for its inspiration, evidences both internal and external. Before one rationally can have faith, that faith must be predicated upon a consideration of evidences. These evidences must have been investigated either by us, or by someone in whom we have confidence, before we can express faith in them. The Christian needs to Make a personal examination of the evidences upon which his faith rests. By means of evidence we are convinced of everything we believe. Testimony, not feeling, is the only real basis for faith. Faith is an intelligent mental assent or intellectual persuasion to any given fact or promise which is outside the realm of the five senses, which faith is based upon evidences presented.

Truth Magazine XIX: 18, pp. 275-277
March 13, 1975

By Larry Ray Hafley

Mr. Bob L. Ross is a Baptist preacher. He has offered a $100 reward for one verse of scripture that commands any church to wear a particular ‘name’ Signed: Bob L. Ross. “

In a letter ,to me Mr. Ross said, “I am enclosing another pamphlet which has gone unchallenged by the Campbellites. No one has ever attempted to collect the $100; on the contrary many Campbellites have admitted that the ‘name’ is nowhere found in the Bible. They have to resort to ‘logic’ in any attempt to prove they ‘wear’ a (or the) ‘Bible name.’ But even the ‘logic’ is not logical.”

In reply, I said, “I am not a Campbellite, and I have never met one who claimed to be a Campbellite, but if I ever do meet one, I will forward your offer to him.

“Your ‘offer’ on the name is an old ruse that may prejudice shallow thinking people, but it does not deceive anyone who will carefully consider your ‘offer.’ There are several designations of the people of God in the Bible. I do not believe there is ‘a particular’ ‘name’ for churches to wear. I believe there are several scriptural designations, but there is no particular or exclusive name known to me.

“Respectfully, however, I will make a counter proposal. Please cite any reference to a ‘Baptist Church’ or ‘Baptist Churches’ in any literature, either sacred or secular, written before 1600 A.D. If you know any Baptists who would like to ‘cash in on this offer,’ have them get in touch with me. Remember, now, they must not resort to ‘logic.’ That is too much like those pesky Campbellites. Besides, Baptists usually do right well without any Scripture or logic for their name.”

No one contends that there is a particular, exclusive name a church is to wear. Christians only say that we should speak “as the oracles of God” (1 Pet. 4:11). In the New Testament, we read of “the church,” “the churches of God,” “the churches of Christ,” and kindred expressions. With these Scripture references, we are content, and, I might add, complete (2 Tim. 3:16, 17).

The following chart has been used in debate several times with both Baptists and Pentecostals. I have never yet met the man who even batted his eyes or swallowed like he thought he could ever begin to answer it.

The Singular of “churches of God” (1 Thess. 2:14) is “church of God” (1 Cor. 1:2)

So:

The singular of “churches of Christ” (Rom. 16:16) is “church of Christ”

IF NOT, WHY NOT?

The conclusion is irresistible and inescapable. May we not reason with the singular and plural as the Holy Spirit did? But let no one misunderstand. The scriptural names are not creeds or criteria that alone determine soundness in doctrine or purity in practice. Christians simply urge that these scriptural terms are but one feature, but one phase and facet of the system of religion revealed in the New Testament. When one cannot find his particular group or church mentioned in the Bible, let alone “named,” then he must resort to prejudice and subterfuge.

Now, will someone supply, either in sacred, secular or Satanic literature, a reference to a “Baptist Church” or “Baptist Churches,” written before 1600? The same goes for the Lutherans before 1500; the Methodists before 1650; and the United Pentecostal Church before 1900. Any takers?

Truth Magazine XIX: 18, p. 274
March 13, 1975

By Robert Wayne La Coste

Having recently adopted a baby boy, I have had some occasion to think rather soberly on the relationship between the adoptive child and the respective parents. I see in it all a remarkable parallel between that of the spiritual adoption of us who are Gentiles.

Long ago God told Abraham, “In thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice” (Genesis 22:18). The significance of this statement could be misleading to some, for some men actually feel that unless you are of the actual Jewish race, this passage has no real meaning to you. They plant emphasis on the words, “Thy seed” when in reality and of a truth, they ought to place the emphasis on the words, “all nations.”

The apostle Paul later describes the significance of the statement God made to Abraham when he wrote, “For ye are all the children of God by faith in Christ Jesus, for as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed and heirs according to the promise” (Gal. 3:26-29). The simple point Paul is making is this: You do not have to be the literal seed of Abraham in order to enjoy the promise and be an heir, but you must of necessity be Christ’s! If you are Christ’s, then you are the sons of God.

In the next chapter of the same letter, Paul mentions the divine adoption procedure and says, “But when the fulness of time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law (the Jew) that we (both Jew and Gentile) might receive the adoption of sons.” (Gal. 4:4-5)

Realizing how, riot by being the literal linage, but by being Christ’s, we by the process of spiritual adoption, are the sons of God, we should rejoice! We are heirs and have just as much right to be called his sons and daughters as did physical Israel long ago. It is a sad commentary to adoptive parents when many proclaim, “they are not really mine, they are adopted,” or some who would have reared adopted children have said, “I just couldn’t love them like my own.” Thanks be to God, he does not view his adopted children as some parents do theirs.

While it is true my little boy is not my “actual seed,” he will yet wear my name, be blessed with what I possess, and his children will also wear and bear the name and any blessing that might be derived from such. Adoptive Parents! Do not forget, we too are adopted, and yet we are just as much the children of God as any other person who obeys the gospel of Christ and lives according to the same!

Truth Magazine XIX: 17, pp. 269-270
March 6, 1975