Truth Magazine

By Irvin Himmel 

In 2 Tim. 3:7, Paul described certain people in the following manner: “Ever learning, and never able to come to the knowledge of the truth.” They were so laden with sin and led by carnal lusts that they were “taken in” by men of corrupt minds.

Wrong Sources

Some of today’s learners are never able to obtain the truth because they look to the wrong sources. Such are they who go to an encyclopedia to get information about the church of Christ, or about baptism, or about the Lord’s supper. Encyclopedias serve useful purposes, but they are not God’s word. One must go to the Bible to find God’s truth about the church, the way of redemption, baptism, worship, etc. It is possible to learn a lot from standard reference books that men have written and still not come to know the divinely-revealed truth that comes through the Bible.

Wrong Subjects

Others are ever learning but never able to come to the knowledge of the truth because their interest is in the wrong subjects. A person may be exceptionally well informed about politics, economics, science, and human philosophy but terribly ignorant of the sacred scriptures. Some who study the Bible dwell more on technicalities and trivialities than on the practical themes and basic principles that are revealed.

Wrong Attitude

Then there are. others who are ever learning but never able to come to the knowledge of the truth due to a wrong attitude toward truth. They seem to suppose that storing information in the intellect is all that matters. For a variety of reasons, they go to the Bible and study it, but they lack one thing that is indispensable to saving knowledge: the desire to obey God. Jesus said, “If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself” (John 7:17). Willingness to do the will of God is essential to knowing the truth. Intellectual understanding avails only when applied. One may be able to quote scripture but not able to relate the meaning to himself. The knowledge that saves is applied knowledge. James warned, “But be ye doers of the word, and not hearers only, deceiving your own selves” (Jas. 1:22).

Do Not Recognize Truth

Finally, there are people who are ever learning but never able to come to the knowledge of the truth because they do not recognize the truth. They are intrigued by the novel, fascinated by modern ideas, and charmed by speculations. Blown about by every wind of doctrine, in their instability they hurry past the fixed and eternal foundation.

Truth Magazine XIX: 18, p. 279
March 13, 1975

By Jeffery Kingry

Preachers are the most untaught group of brethren in the church. Sounds amazing, doesn’t it? Yet it is true. “Untaught” means not that they are ignorant of truth-merely that they are not often taught by others. The preacher is always sensitive to the needs of his brethren and labors to give them the spiritual food they need to grow. He uses every persuasion and ability he has to reach others and is constantly trying to develop new ones. But, did you ever stop to consider that the preacher hardly ever sits in a pew? He does not have one who looks at his life and “reproves, rebukes, and exhorts” him to greater service. His growth is a hard won personal thing obtained by teaching others-and striving to put the same standard into effect in his own life. As Paul put it, “Thou that teachest another, teachest thou not thyself?” Many preachers, weak and fallible men like their brethren, would welcome the same constructive teaching they try to give to others.

Especially is this true of young preachers. Timothy had Paul, and Mark had Barnabas, but often the young preacher of today has only his own experience and a future of hard decisions (and disastrous failures) to help him reach maturity. It is no little wonder then, that we attach ourselves to men of grey hair and experience in an attempt to copy them in our service. This is as it should be-we are encouraged to emulate the good in others. “Brethren, be followers together of me, and mark them which walk so as ye have us for an example” (Phil. 3:17). Most older preachers feel this responsibility God gave them quite deeply, and live in Godly fear.

There is one older preacher though, who stands out as a beacon for the young evangelist and “old soldier” alike. This preacher was the most effective and fruitful teacher of truth this world has seen, short of our Lord. His prolific pen gave us the majority of the words by which we live as Christians. Though he wrote concerning just about everything, he still maintained his “care of all the churches” and “preaching the Kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence.” He was given revelation from God that is impossible for human words to convey, and to keep him humble God gave him a painful “thorn in the flesh” to constantly remind him that he was mortal (2 Cor. 12). How did this great man, Paul, see his work as a minister? What was his concept of his service? In 1 Cor. 9:15-23 Paul talks about his work. (all quotes from N.T. 26 Translations.)

“But for my part, I have never availed myself of any of these rights, nor am 1 writing this now to claim any such provision. I would sooner die than let anyone deprive me of this, my source of pride.” Paul was referring to his financial support as a Gospel preacher. He did not hesitate to teach the brethren their responsibility to support those who taught them, and labored on their behalf (1 Cor. 9:1-14). Paul’s work as a preacher had been both faithful and effective (9:1, 2). The very existence of the Corinthian brethren and their relationship with Christ was testimony to Paul’s labor. He might have reminded them that they owed him something, “I say nothing of the fact that you owe me, over and above, your very soul”(Phile. 19). But, his right to support was not the reason he wrote. He had not used his liberty lest the Gospel be hindered. His toil had not centered upon the financial return he might expect from those he converted. His attitude was, in other words, “I would rather starve to death than be a possible source of contempt for the message I bring.”

“Proclaiming the Gospel gives me no ground of boasting, for I am compelled to do so by order of my master. Yes, woe is me, if 1 do not preach the Gospel” (9:16)! Paul saw his work both as a privilege and as a duty. The first time I found out that Gospel preachers were given money to enable them to do their work I was pleasantly surprised, “Why! Herein is a marvelous thing! Imagine being able to teach the Gospel, and be paid for it too!” The true servant serves his Master for positive motives, that neither gain nor loss can effect. A preacher’s support is not a matter of indifference to him, but neither is it the motivating factor in his service unto God. A man of God, supported or unsupported, continues to serve God with all his strength and ability.

There is a story of a young man asking an older preacher when he ought to start full time work as a preacher. The old preacher replied, “Stay out of it as long as .you can force yourself. Preaching is for those poor souls who can no longer restrain themselves from it.” This was Paul’s argument. He had not chosen his life as an evangelist; he had been chosen by God. He could no more keep from preaching than he could stop eating or breathing. There was no pat on the back coming for him in his estimation. He preached because he had to-was compelled to-and no amount of reward or punishment could compel him to work harder than his own feeling of responsibility to God.

“For were my service of my own free offering, then I might feel like claiming wages to reward my labor, but since I do it because I must, then am I a slave entrusted with a stewardship.” Anything Paul received for his work he looked upon as a gift (Phil. 4:17), as an opportunity for others to be sharers with him in the great work he had been given to do (Phil. 1:5; 2 Cor. 11:9). He viewed it as an opportunity for his brethren, not for himself (Phil. 4:16-19). Paul was gracious in permitting those he loved to do` him a good work and he encouraged them to abound in this kind of sacrifice for God’s sake (2 Cor. 8:7). But, Paul’s reward was not in the money given to care for his needs. The support was incidental to his work.

“What then is my reward? Just this: My pay is presenting the Gospel of Jesus Christ in my preaching free of all cost-and so making but a sparing use of the rights which it gives me.” Paul had a return for his preaching. It was the same great moment which comes to the doctor who delivers a child into the world, or that which comes to the surgeon as one whom he has saved from cancer awakens free from pain. Paul’s reward was in taking a man lost in sin and leading him to eternal life. No amount of money can produce the reward found in a baptistry holding a wet, weeping new creature in Christ. The preacher who chooses his field of labor for what it will give him has sadly missed the only true reward inherent in bearing the good news.

I am not bound to obey anyone because he pays my salary, yet I have freely made myself the slave of everyone, in the hope of winning more men to Christ. With Jews 1 live as a Jew, to win over Jews. To proselytes I live as under the law, to win them. When with the heathen 1 live as without law (not that I am under no law to God, for I am always under the Law of Christ), that I might win those who have no law. With the over-scrupulous I behave myself scrupulously, to win them as well. Indeed, I have become everything in turn to men of all sort, that I might by every means possible win some to God. But, I do all this for the sake of the Gospel, for the blessing I myself receive when I see them come to Christ.” Paul’s method was to find common ground with those he taught. Paul was not two-faced, but a man who could fit in with any crowd. Paul could talk with anyone and feel their plight. Paul’s experiences as a “Hebrew of Hebrews” gave him insight and understanding for his Jewish Brethren. His conversion in Damascus gave him empathy for those enclosed and suffocating in sin. Paul was not bound by empty prejudices, smugness, pride, or snobbery.

I once heard a preacher complaining to other preachers that the brethren where he worked were “a bunch of farmers.” Paul would not have been so contemptuous. He would have talked of Hog prices and Soy Bean futures, and compelled his brethren to accept him because he accepted them. Too many times we force those we wish to teach to come see us-talk on our level-find our ground, rather than the other way around.

The result of all this Paul concludes, is that he won men to Christ. It was in his becoming common with all that he was able to lead men to the light. No sum of cash can make a man work like that. The only real reward in his preaching, and in his service, was that on Judgment Day there would be those by his side who might not have seen the New Jerusalem but by his labor.

Truth Magazine XIX: 18, pp. 278-279
March 13, 1975

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