Truth Magazine

By Aubrey Belue, Jr.

In recent months, much writing –“pro” and “con” (but mostly “con”) — has been done on the “grace-fellowship” issue. Due to the misdirection and “side issues” which now obscure the scene, wisdom requires us to seek clear definition of matters as they currently stand.

We have seen the issue initiated in the various writings and other forms of teaching by those whose doctrinal positions have been questioned. In reaction, criticism has been given, clarification has been sought, and opposition has been raised to these writings and teachings. As is usual, cries of “foul play,” “misunderstanding,” “un-Christian motives,” etc., have flourished–both “pro” and “con.” Some of the principals in the controversy have sought to disclaim involvement, and, after helping to raise the issues, permit no close examination of their ideas. Others, in their frustration, have seemed bitter and overly personal in their efforts to gain “full disclosure” and bring about an open study. Still others have sought to minimize the differences, and have attempted to act as buffers on behalf of those under attack.

These are typical by-products of such situations, and ought not be surprising (this is not to say that those who have been wrong in their action-or lack of action-are to be excused. All are responsible for their conduct, and for the impression it leaves upon others-1 Corinthians 11:19). Unfortunately, and just as typically, these byproducts tend to bog us down, and the substance of the controversy becomes obscured. So, as at the beginning of our article: “Why all the fuss?”

First, there are substantive differences – at least insofar as words and actions can convey ideas. In fairness, it is proper to say that some have denied the natural import of their words and plead a “misunderstanding,” though they have not specifically located such a “misunderstanding.” Still, both the words and actions of some among us show real differences.

On determining fellowship, there are wide differences. The following quotes are highly significant:

“. . . although inferences and deductions from scripture premises, when fairly inferred may be truly called the doctrine of God’s holy word, yet are they not binding (formally) upon the conscience of Christians further than they can perceive the connection, and evidently see that they are so, for their faith must not stand in the wisdom of men but in the power and veracity of God Therefore, no such deductions can be made terms of communion (fellowship) (Emphasis mine-ACB), but do properly belong to the after and progressive edification of the church …. Here is clearly stated a definition of faith’ and `opinion’ that is workable in any age. It would be very difficult to overemphasize the importance of these two sentences from Thomas Campbell.” (Gospel Guardian Reprints–“Faith or Opinion’). (Emphasis mine-ACB).

In clear explanation of the scope of this principle, the article begins with this statement:

“Whether the subject be mechanical – instrumental music in worship, the number of containers in the Lord’s supper, congregational support of various organizations, centralized programs of intra-church activity, or any of many other controversies, one ‘side’ is usually found justifying what the other ‘side’ calls a ‘departure from the pattern’ by classifying the disputed practice as a matter of `opinion’ (Ibid.).

Needless to say, when one compares instrumental music with individual communion cups as regards fellowship, teaching of both that “these are not to be made terms of communion (fellowship),” he does not reflect the past and present thinking of the great bulk of those whose doctrinal togetherness has marked them “conservative” amid the conflicting “churches of Christ.” Right or wrong, the difference is there!

Such statements explain the charge that the “grace-fellowship” line is designed to offer a basis for an “overall sharing” with our “institutional” and “instrumental music” brethren (so long as one does not commit these errors himself). And, though this particular quotation has been explained as the thoughts of Campbell rather than the article’s author, his declaration (emphasized above) enlightens us as to his attitude in the matter!

Back of this approach to fellowship lie two doctrinal pillars: (1) a “permissive” concept of grace; and (2) a “grading” of sin. This concept of grace allows wide latitude for persistent sin in the life of a sincere child so long as he remains ignorant that it is sin:

“. . . The man `in Christ’ is saved by God’s grace, not his own wisdom. He is righteous, not because he is ‘right’ on every issue, but because he is right about Jesus Christ and seeks to obey Him . . .” (Reprints -,”Truth, Error, and the Grace of God”).

And discussing the attitude toward these sins in which the unknowing Christian should receive “overall” approval (though specific condemnation of the wrong practice), these thoughts are given in the aforementioned article on “Faith or Opinion”:

“. . . Obligation, then is on the one wanting brethren to do or believe, and he must show cause for their doing or believing . . . unless the thing is a matter of ‘faith’ and salvation, an objector has only to protest- in good conscience, and . . . the advocate (must) convince the objector of the rightfulness of the thing, or else cease his demands that it be done or believed. But this does not give the objector the right to forbid the other brother’s doing or believing. (First emphasis – author’s; second – mine – ACB).

The reason the “grace-fellowship” line provides for continuing toleration and overall approval of these erring brethren can be found in “fundamental” and “growth” distinctions that are made in Bible teaching. One author (Gospel Guardian, May 16, 1974 “Answers To Questions”) sees a difference in the essentiality of “the fundamental message that is required to become and remain a child of God,” and “the rest of the healthy teaching that one grows in the rest of his life.” This same author says:

“We should learn to make a Biblical distinction between teaching necessary for salvation in the first place and teaching designed to aid our growth in Christ. Otherwise we will be condemning each other for spiritual immaturity or unwillful ignorance-a thing never done by ‘dew Testament writers . .” (‘Reprints” — “‘Truth. Error, And The Grace of God”).

I am well aware of the dangers inherent in reviewing that which others are said to teach, and I-along with many others-welcome indications that these are not the teachings of our brethren. For those who are interested in clarifying such matters as might be deemed “misunderstandings” in the above, we will offer a number of observations prompted by such things as we have seen taught.

It is one thing for a teacher to answer his own questions, with no avenue for a direct challenge to his teaching and quite another for one to submit himself to the critical, probing questions that those who doubt his teaching might legitimately raise!

Also, these differences must materially distort the truth-and this is really why so much has been said! I offer the following points at which the “grace-fellowship” line is at odds with Scriptural truth:

1. It largely ignores what the Old Testament says about grace and obedience. One gets the idea that eh Old Testament is all law, and the New is all grace. (and this is not specifically taught. In fact, care is taken to affirm that there is “grace” int eh Old Testament – the only trouble is, these teachers admit it and then they forget it!) God’s grace then provided a sacrificial system to give the sinner access to God – but grace then required that one meet the demands of the system! When people then did not do the will of God in whatever He said (committing adultery, worshiping idols, abut also offering strange fire, touching the ark, violating the sabbath) they suffered the penalty of the law! These are the very things God uses to illustrate His reaction to our actions now (Romans 15:4; 1 Corinthians 10:1-13). These teachers today make the distinction between Old and New, one which changes God’s approach to such things.

2. It seeks to categorize “sins”-teaching that some are so “basic” that they condemn of themselves, while others are overlooked by God if the “heart is right.”

3. It shifts the basic determination of fellowship between children of God from propositions to dispositions. Instead of accepting John’s definition of the child of the devil as one who does not do righteousness, they define him as one who does not want to do righteousness (I John 3:10). It is now, among Christians, almost altogether a matter of attitude-so they say.

4. So, it requires men to exercise judgment of “hearts” instead of “deeds” in order to determine those with whom we will “have fellowship.”

5. It requires God to have two approaches to “grace” even in this dispensation.

His “grace” to the alien sinner requires obedience to exact commands (one must be baptized!), but His “grace” to the Christian does not. And this despite the fact that most of the passages upon which they rely for an understanding of “grace” are passages which, if not wholly considering the “grace” that makes Christians (and thus requires obedience to exact commands), are at least those which include it! From these passages, which they admit do not exclude “obedience to commands” for the alien, they profess to learn that “observing law” is not essential to salvation for the Christian!

6. It considerably distorts the Bible definition of faith, minimizing the extent to which acceptable faith includes doing the divine will, not merely suggest an attitude which produces that doing!

7. It results in a need for two dictionaries-one for its advocates, another for the rest of us! Hardly any of the words which are vital to an understanding of these issues are used identically by those who differ on these matters.

8. It leaves grave implications concerning the clarity and simplicity of God’s word.

The impression is generally left that one must seek in vain to know all that God requires of him, because we will be ignorant (in all probability) of some requirements even when we die!

9. It raises hypothetical questions comparable to the one the sectarians used to ask.

“Suppose a man repented, and sought baptism, and was killed in a car wreck on the way to the baptistry?” Now, it is, “Suppose a man (a gospel preacher) is driving down the road, inadvertently and ignorantly goes over 55 miles an hour, and is immediately killed in a car wreck?” Well, why not go one better and put them in the same car? According to the present development, the preacher will be saved, and the baptismal candidate will be lost! And, the truth is, all we can tell either is what the word of God says – to the alien, that “he that . . . is baptized shall be saved;” to the erring sinner that God’s pardon to him is extended upon penitence, confession and prayer. To whatever extent God in His mercy may tempter the strictness of the law has not been entrusted to me! As Bro. Foy Wallace, Jr., often has said, “Clemency belongs to the judge; it our duty to preach the law.”

This article reflects the conclusions to which an extensive exposure to these matters has led me over many months of study. I would be happy to know of specific matters that would indicate I am mistaken in my understanding of the issue. But, brethren, if the summary of the position is valid, these nine points of objection must also be considered valid (or so I believe). And if these objections be valid, it becomes increasingly more difficult to understand how one might willingly shield the advocates of such. Surely men who are determined to continue in these views are responsible to both God and their hearers. Let them stand on their own work, and allow us a fair and frank basis upon which to know their teaching and its fruits!–(Gospel Guardian,.August 15, 1974)

Truth Magazine XIX: 10, pp. 155-156
January 16, 1975

By Jimmy Tuten, Jr.

(Editor’s Note: About three years ago I asked Brother Jimmy Tuten to prepare the following article in order to let those who submit articles know in what condition we would like to have them presented to us. No editor has time to re-write half the articles that are sent to him. Many of those who submit articles state that I have their permission to re-write the article, as necessary. That generally means the article will never be printed, for 1 have hard enough time getting my own writing done. By following the format suggested in the article by Brother Tuten, one greatly enhances the chance of his article being published. I imagine that is true not only for TRUTH MAGAZINE, but for any other journal to which an article may be sent for consideration for publication. Your study of the following article, and keeping it for future reference would be much appreciated, at least by this magazine’s editor.

If you contribute articles to Truth Magazine you can lessen the burdens of editorship by conforming to simple rules of manuscript preparation. Since hundreds of manuscripts cross the Editor’s desk each year, it stands to reason that the article (though others be well researched) which is neatly typed and formulated receives prime attention. An article that is shoddy and trashy in appearance stands a good chance of being rejected. Material submitted to publication editors must be orderly in appearance if it is to catch the eye of the editors to whom the material is submitted.

Each writer; regardless of experience, should be familiar with the mechanics’ connected with the formulation of articles. It is worth while to make your manuscripts easy to read!

Arbitrariness Not Intended

After consultation with Truth Magazine’s editor and a number of recent publications dealing with manuscript preparation, this writer is submitting suggested guidelines for those who are writing for Truth Magazine. This material is not offered as arbitrary pronouncements. A simple effort is being made to better the lines of communication between writer and Editor, and to lighten the burden of editorializing. Since it is the task of Brother Willis to see that certain specifics of uniformity are adhered to, his desires take prime consideration. Why should this not be the case? It makes his work easier.

Preliminary Principles

There are certain matters which are preliminary in nature, others are more specific. For example, no hand written articles are to be submitted. All material is to be typewritten on a good grade of 8 1/2 x 11 paper (with pica or pica elite type preferable). The article should be double spaced with extra spacing between paragraphs. An inch margin should be left at all four edges of your pages. Each sheet should be numbered consecutively in the upper right hand corner (p. 1, p. 2, etc.). Do not number your first page. Try to keep your manuscript confined to about four double spaced pages. Always make a copy for your personal files.

The First Page

The first page of your article should contain your name, address and zip code (with the state spelled out) in the upper left hand corner. The approximate number of words should be placed in the upper right hand corner. Observe the illustration:

Example

Jimmy Tuten, Jr.

745 Southeast Ave.

Tallmadge, Ohio 44278 Approx. Words

Below your name and address, center your title with a generous amount of spacing in between the title and the last line of your address. The word “by” need not be used. Your name and address are sufficient. Now you are ready to begin your article. As you do so be sure to indent each paragraph.

The Second Page

While today’s preparation of articles does not require the title and author’s name on each page,(1) Truth Magazine’s Editor does. So regardless of what the Writing Manuals say, place your name and article title in the upper left hand corer of each page, beginning with page two. Place the number of the page in the upper right hand corner.

Example

Jimmy Tuten, Jr.

The Preparation of Articles p. 2

Your typing on the pages following the first page should begin about five spaces below your name and title.

Mailing Your Manuscript

The manner in which you prepare your material for mailing is important. It is impossible to estimate the rough treatment that a manuscript sometimes receives while on its way to the Editor.

All articles should be placed in a good grade of envelopes. If the manuscript contains more than four or five pages, it would be wise to mail it in either a 6 x 9 (with your copy folded once) or 9 x 12 manila envelope. Do not staple the pages together. Never roll an article. Use a paper clip to secure the pages. Be sure to mail it first class and never include a self-addressed envelope since no article will be returned from Truth Magazine’s Editor, unless its return is specifically requested.

A Final Check

The importance of double checking your manuscript cannot be overestimated. It should be checked for spelling, punctuation, footnoting, etc. No writer should expect an Editor to rewrite material. His work is very time consuming as it is. In checking your material, it is permissible to make two or three corrections per page in your final draft in pencil or pen. But if such corrections involve more, then retype the page. A neatly prepared manuscript makes a good impression on any editor.

Some Manuscript Mechanics

Some of the more rigid specifications are more often violated by authors. However our concern is with religious writings which contain Scripture quotations and some documentation. While there can be some deviation from some specifics of journalistic writings, there are certain things that are essential. In the interest of uniformity in writing the following pertinent suggestions are presented.

(1) Numbering Paragraphs:(2) When numbering certain sections of manuscripts, use numerals.(3) Indent each paragraph and place the numeral within parentheses.(4) This will make them stand out in the writing. Be sure to maintain consistency throughout the writing.

(2) Italics: When a special use or a grammatical function demand stressing, it should be placed in italics. In typewritten copy it should be done as follows: “it was a perfect day.” With the typewriter italics are indicated with underscoring. Be careful to avoid the overuse of italics.

The titles of books, newspapers, magazines and all publications should be italicized. Do not add the word “the” to titles unless it belongs with the title. Truth Magazine should not be typed The Truth Magazine. Please use Truth Magazine when referring to this paper, rather than using the word Truth only.

(3) Section Headings: Sometimes an article is sectioned off as is the case with this article. When headings for such sections are needed, they should be centered and set off with upper and lower case letters. The words, Some Manuscript Mechanics which head this particular section serve as an example.

(4) Capitals: Always capitalize religious terms or words having sacred significance. Some examples are God, Christ, Heavenly Father and words of like nature.(5) It is not necessary to capitalize Christian or church of Christ.

(5) Greek Words: All Greek words should be typed in lower case letters and underscored. The three words used in 1 Timothy 2:9 to regulate the dress of women are kosmios (Modest), aidous (Shamefacedness), and sophrosunas (Sobriety). These three words are placed in lower case letters and underscored with the typewriter as in illustration, but italicized when set in type.

(6) Scripture Abbreviations: All Scripture abbreviations should follow conventional standards with the following exceptions: Acts should not be Ax. Second Timothy should be 2 Tim. and not II Tim.

(7) Punctuation and Quotation Marks: Recognizing exceptions,(6) the Editor of Truth Magazine requests uniformity in quoting and punctuating Scripture. The preferred way to quote John 11:25 is as follows, “Jesus wept” (Jno. 11:35). If the Scripture reference is not cited, then the passage would read “Jesus wept.” All punctuation marks should be inside the quotation marks except when Scripture reference is cited. John 11:35 would not be properly displayed if it were typed, “Jesus wept”. or “Jesus Wept”. (Jno. 11:35). In the first example, the period is out of the quotation mark when it should be placed inside. In the second example the period comes at the end of the parenthesis, not before. When parts of a Scripture quotation are used it should look like this: John said, “it was Mary who anointed the Lord,” not Martha. Sometimes it is necessary to use three periods to indicate that words are omitted in a quotation.

(8) Footnotes: Footnotes serve two uses. One is to give additional evidence or illustration in support of an assertion. The other is to give the source of a fact or quotation. The rules for footnotes are very complex. Fortunately, many of the conflicts and divergences of the different systems have been resolved by the Modern Language Association.(7)

All footnotes used in Truth Magazine articles should be placed at the end of the article and not inserted within it, except when only very brief documentation is needed. They should be separated from the body of the material by a solid line running across the page, from margin to margin. Number them consecutively. Single space the footnote itself and if there are a plurality of footnotes then leave a double space between them. Indicate the appearance of a footnote in your text by a raised number, as in the paragraph above (. . . Language Association. ). It should be placed at the end of the quotation or statement to be documented. The number should be repeated at the beginning of the footnote itself. The numbering of footnotes should run in one series through the entire paper. Footnotes should contain the author’s name, title of the book, facts of its publication, the volume and page number (or numbers). The following list is a presentation of suggested forms:

For A Book With One Author:

1. F. W. Farrar, The Life And Work of St. Paul (New York: 1889), p. 149.

For A Book With Two or More Authors:

2. Mackey and McClenachan, Encyclopedia of Freemasonry (New York: 1920), Vol. II, p. 532.

For An Article In An Encyclopedia:

3. “Ink-horn,” International Standard Bible Encyclopaedia (Grand Rapids: 1952), Vol. III, p. 1469.

For A Magazine Article:

4. Cecil Willis, “Have Your Cake, and Eat It Too.” Truth Magazine, Vol. V, (February 25, 1971), p. 243.

Please observe that a footnote differs in form from that used in a bibliography. In the section on “abbreviations” given next, give close attention to the use ibid, or op. cit.

(9) The most frequent abbreviations used in writing manuscripts and footnotes are:

anon.	anonymous
cf.	confer (compare)
ch., chs.	chapter (s)
ed.	edition
et al.	et alii (and others)
ibid	ibidem (in the same place)
i.e.	id est (that is)
ms., mss.	manuscript (s)
op. cit.	opere citato (in the work cited)
p., pp.	page (s)
vol., vols.	Volume (s)

Whenever possible use the abbreviations of these words since this is considered proper in writing. Never use ibid. except to refer to a title cited in the footnote immediately preceding. If the page differs, cite the page. You should use op. cit. when you wish to refer to a work already cited, but there is a reference (or references) following it In this case you not only give the page number, but the author’s name (Farrer, op. cit., p. 71).

Conclusion

The guidelines suggested in this writing will serve to make one’s writing more suitable, uniform and correct. It is a privilege to write for Truth Magazine. Let us learn to write more correctly. Prayerfully, the suggestions presented will achieve that goal.

Endnotes

1. Leggett-MeadCharvat, Handbook For Writers (New Jersey: Prentice-Hall, 1954), p. 15.

2. Ibid., p. 198, 17.

3. Turabian, Student’s Guide For Writing College Papers (Chicago: The University of Chicago Press), p. 74.

4. Turabian, A Manual For Writers (Chicago: The University of Chicago Press), p. 8.

5. Leggett-Mead-Charvat, op. cit, p. 174.

6. Turabian, op. cit., pp. 20-21.

By Thomas G. O’Neal

Men have taught many false doctrines concerning salvation. Men have been in error on what one must do to be saved. When is one saved has been misunderstood. How one is saved is a question men will not let the Bible settle.

The New Testament teaches man is saved by (1) grace, (2) faith, and (3) works. “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast.” (Eph. 2:8-9) A study of the relationship of grace, faith and works is needed because the denominational world has never understood the proper relationship of the three.

Man Is Saved By God’s Grace

The Bible in a number of passages teaches men are saved by God’s grace. (Titus 2:11-12; 3:7; Eph. 1:7; 2:79; Jno. 3:16; Rom. 3:24; 5:20-21; 6:14). Briefly defined “grace” is the “unmerited favor” of God extended to man. If God did not extend man his grace, man could not be saved. A convict could not be pardoned unless the governor was willing to extend his grace to him.

Examples of God’s Grace

(1) Noah. From Gen. 6:5 7 it is learned because of the wickedness of man God intended to destroy man and beast from the earth. “But Noah found grace in the eyes of the Lord.” (v. 8) God’s grace permitted Noah to build an ark. (Gen. 6:14-22). God’s grace saved Noah from destruction.

(2) Abraham. From Gen. 12:1-3 we see God’s grace caused him to bless Abraham allowing him to go into the land God would show him.

(3) Israel. In Exodus 14 we observe Israel saved from the Egyptians by God’s grace for Israel had done nothing that obligated God to save them from the Egyptians at the Red Sea.

(4) Joshua. Joshua 6 reveals that God gave into the hand of Joshua the city of Jericho. This was an act of God’s grace toward Israel.

(5) Naaman. 2 Kings 5 reveals how Naaman was permitted by Elisha to dip in Jordan and be cleansed of leprosy. This was by God’s grace through the prophet of God.

(6) Man today. Today men receive the grace of God to save them from sin. (Thus 2:11-12) God is not obligated to save man; he is saved by God’s grace.

God’s Grace

We need to observe that the New Testament teaches, that when related to salvation, grace is always bestowed by God upon man. Grace is God’s side of salvation, not These passages do not contradict each other. The man’s. reason this is true is because the Bible mentions different kinds of works.

Man Is Saved By His Faith

The New Testament teaches that man is saved by faith in a number of passages. (Heb. 11:6; Jno. 3:16; 3:36; 5:24; Rom. 5:1; Mk. 16:15-16; Acts 16:31; Jas. 2:24).

While the New Testament teaches men are saved by faith, the Scriptures nowhere teach that man is saved by “faith only” or by “faith alone.” In fact, the only time the Bible uses the term “faith only” it says ..ye see then how that by works a man is justified, and not by faith alone. “

Yet, in the light of what the Scriptures say, men still teach that one is saved by faith only. (See a Baptist Manual or a Methodist Discipline.)

As grace is God’s part in redemption, so faith is man’s part. Men believe unto salvation. (Rom. 10:9-10) In relation to salvation never do we read of God’s faith, but always man’s faith.

Examples of Faith

(1) Noah-“By faith Noah, . . . moved with fear, prepared an ark to the saving of his house.” (Heb. 11:7)

(2) Abraham-“By faith Abraham . . . obeyed; and he went out . . by faith he sojourned in the land of promise . . . .” (Heb. 11:8-10)

(3) Israel-“By faith they passed through the Red Sea as by dry land.” (Heb. 11:29)

(4) Joshua-`By faith the walls of Jericho fell down, after they were compassed about seven days.” (Heb. 11:30)

(5) Man today-“For by grace are ye saved through faith. . .” (Eph. 2:8-9)

Obedience of Faith

Saving faith is not the kind of faith that just gives mental assent. Many Pharisees believed on Christ, but would not confess him. (Jn. 12:42-43) The devils believe and tremble. (Jas. 2:19) Who would affirm that these are saved?

Paul says in Rom. 1:5 that he received grace and apostleship “for obedience to the faith among all nations.” He says the mystery of the gospel was “made known to all nations for the obedience of faith.” (Rom. 16:26) Christ is the author of salvation to the obedient. (Heb. 5:8-9) Saving faith is the kind of faith that obeys Christ.

Man Saved By Works

The same New Testament that teaches that grace and faith save, teaches that man is saved by works. Consider these passages that so teach: Acts 2:40; 10:34-35; Phil. 2:12. The religious world has had great trouble understanding the Bible teaching on this point. A passage will be read that says man is not saved by works, while others are found that declares man is saved by works.

Different Kinds of Works

Every time the New Testament mentions works, it does not mean the same kind of work. A failure to consider the different kinds of works mentioned in the New Testament is the reason for much misunderstanding. Consider the works mentioned in the New Testament.

(1) Works of man’s righteousness. These are mentioned in Rom. 10:3, Titus 3:5 and Eph. 2:9. By this kind of works no man is saved.

(2) Works of the law of Moses. Read Rom. 3:28 and Gal. 2:16 to see that man is not saved by the works of the law.

(3) Works of faith. Paul mentions “works of Faith” in I Thess. 1:3. Since faith comes by hearing the word of God, Rom. 10:17, the works of faith are those that come by hearing God’s word.

(4) Good works. Christians are taught to maintain good works. (Titus 3:8-14) These good works are ordained of God and are not left to man’s judgment. (Eph. 2:10)

(5) Works of God. There are those works mentioned in Jn. 6:28-29 as being the “works of God.” These are the works authorized by God for men to do in obedience to his will.

(6) Works of God’s righteousness. These works are mentioned in Acts 10:35; I Jn. 2:29; 3:7, 10. We are charged to work or do these.

The New Testament passages that teach that men are not saved by works are passages teaching man is not saved by the works of the law of Moses or the works of man’s righteousness.

The New Testament passages that teach that men are not saved by works are passages teaching man is not saved by the works of the law of Moses or the works of man’s righteousness.

The New Testament passages that show man is saved by works are those which teach man is saved by the works of God’s righteousness. These are called the works of God because God authorizes them. When worked by man they are called the works of faith for it is man’s faith that causes him to do them. They are called “good works” because God authorizes them, and good comes from God.

Examples of Works

In each instance when man is approved of God, it is only when man is willing to work or obey God. God saves the obedient (Heb. 5:8-9); God never saves the disobedient. (Mt. 7:21-23)

(1) Noah. “Noah, being warned of God . . . moved with fear, prepared an ark to the saving of his house.” (Heb. 11:7) Noah worked that which God told him.

(2) Abraham. “Abraham, when he was called . . . obeyed; and he went out, not knowing whither he went.” (Heb. 11:8) Abraham obeyed God.

(3) Israel. “They passed through the Red Sea as by dry land . . .” (Heb. 11:29). Israel obeyed God when they passed through the Red Sea.

(4) Joshua. Israel and Joshua “compassed about seven days” the “walls of Jericho” and when they did the walls “fell down.” (Heb. 11:30) They worked that which God told them to do.

(5) Naaman. This man dipped in Jordan. (2 Kgs. 5:14) God’s prophet told him to dip and Naaman worked that which God had said.

(6) Man today. Jesus said, “He that believeth and is baptized shall be saved” (Mk. 16:16) Man, when he is baptized, works or obeys the work of God (the work God named) and is saved by God’s grace, when his faith leads him to work what works God has told him.

Is Baptism A Work?

Some object to baptism calling it a work and quoting Eph. 2:9, Titus 3:5 or some other passage that says man is not saved by works. The mistake that is made is in failing to understand the, kind of works by which man is saved.

Man is not saved by works of which he can boast. (Eph. 2:9; Titus 3:5) Baptism is a work of God for Christ commanded it. (Mk. 16:16) Man ban not boast of being saved by his works when he obeys what God said and is baptized.

Belief Is A Work

Those who teach that men are not saved by any kind of works involve themselves in great difficulty. While objecting that man is saved by any kind of work, they teach that man is saved by “faith only.” And the Bible teaches that faith is a work. (Jno. 6:29) “This is the work of God, that ye believe on him whom he hath sent.” Faith is a work of God; they teach man is saved by “faith only” without any kind of works, so they deny man is saved by that by which they say he is saved.

Conclusion

The Universalist teaches man is saved by grace only; the Calvinist teaches man is saved by faith only and the Catholic teaches man is saved by works.

The Bible teaches man is saved by God’s grace with man appropriating that grace by his faith in working or obeying what the grace of God teaches him to do to be saved.

Truth Magazine XIX: 10, pp. 150-152
January 16, 1975

By Cecil Willis

God, being a rational Being, has a design or purpose in all that He does. It is a fact admitted by almost all, that the church is the product of God’s eternal purpose. Since God is the author of the church, we can therefore expect God to have certain purposes to be accomplished by the church. We want to study the New Testament to learn for what purposes the church is here. The church is not a “do-nothing” organization, although the inactivity of some members of the church might indicate that they think it is. It is to be an organization of action.

What is God’s purpose for the church? Is it revealed or not? If God has not told us what his purpose for the church is, man has no duty toward that purpose. If God had not specified what the work of the church is, then any work in which it engages will be permissible. But all admit there are some things the church cannot do. It cannot do wrong, and still have God’s sanction. So we must look into the charter of the divine organization. The New Testament will tell us what this New Testament organization is to do, and what it is not to do. The church does have a mission, and this mission is revealed!

Preach the Gospel

First and foremost, the church is an evangelistic organization. Its work is to preach the gospel. Numerous New Testament passages indicate that the church is to preach the gospel. This is plainly taught in 1 Tim. 3:15. God’s eternal wisdom is to be made known through the church. God’s plan to save man through the sacrifice of Christ, which was purposed before the worlds were founded, is to be declared to all men by the church. Preaching is the mission of the church (1) The church is God’s preaching agency. The church is God’s missionary society.

(2) The church is God’s sowing agency. In Matt. 13, we find the kingdom of heaven likened unto a man who sowed good seed. It is to the church that God has given the duty of spreading the seed throughout the world. And, in Luke 8:11, Jesus tells us that this seed is the word of God. It is the church’s duty to see that the word of God is sown into the hearts of men throughout the world

(3) The church is God’s sending agency. In Acts 11:22-23, we read, “And the report concerning them came to the ears of the church which was in Jerusalem: and they sent forth Barnabas as far as Antioch: who, when he was come, and had seen the grace of God, was glad; and he exhorted them all, that with purpose of heart they would cleave unto the Lord.” The church sent forth these preachers. In Acts 13:2-3, we have the record of a similar instance. It reads, “And as they ministered to the Lord, and fasted, the Holy Spirit said, Separate me Barnabas and Saul for the work whereunto I have called them. Then, when they had fasted and prayed and laid their hands on them, they sent them away.” The church sent away those gospel preachers, as instructed by the Holy Spirit.

(4) The church is God’s supporting agency. It is the work of the church to support the preaching of the gospel. In 1 Tim. 3:14-15, Paul says: “these things write I unto thee, hoping to come unto thee shortly; but if I tarry long, that thou mayest know how men ought to behave themselves in the house of God, which is the church of the living God, the pillar and ground of the truth.” The church is the “pillar and ground of the truth.” This expression means that the church – is that which stands under the truth It is that which supports, which holds up before the world, the saving truth of God’s word. We end numerous instances recorded in the New Testament in which churches served in this capacity. They were the pillar of the truth, in that they preached the gospel themselves, and they also supported the truth by financially supporting gospel preachers. Paul commends the Philippian church for their support of him in the gospel. He says, “And ye yourselves know, ye Philippians, that in the beginning of the gospel, when I departed from Macedonia, no church had fellowship with me in the matter of giving and receiving but ye only; for even in Thessalonica ye sent once and again unto my need” (Phil. 4:15, 16). So the church is God’s agency to support the gospel.

We see this same truth taught in the Revelation letter when the church is described as (5) God’s candlestick. In speaking of the seven golden candlesticks, John says “the seven candlesticks are seven churches” (Rev. 1:20). The candlesticks were lampstands, . or that which held forth the light. Jesus Christ is the light of the world. Jesus said, “When I am in the world, I am the light of the world” (Jn. 9:5). It is the work of the members of the church to see that the light of Christ shines upon all men. Jesus told his disciples to “let your light so shine before men; that they may see your good works, and glorify your Father who is in heaven” (Matt. 5:16).

The importance of this part of the work of the church is seen when we remember that Paul says “all have sinned and fallen short of the glory of God” (Rom. 3:23). Jesus commands that we go forth and teach all nations, preaching the gospel to every creature. Paul says, “I am not ashamed of the gospel of Christ, for it is the power of God unto salvation to everyone that believeth” (Rom. 1:16). When members of the Lord’s church come to a full realization of the fact that people are lost and dying, yea, even on their way to hell, because they know not the gospel of the Lord Jesus, they will become increasingly more zealous in their effort to fill the world with the soul-saving message.

Edify the Church

It also is a part of the work of the church to build itself up. We are listing this as a second thing that the church is to do, but actually it is but a second part of the first part of its mission. Edifying the church is but another part of the preaching of the gospel. Some people want to make a drastic distinction between preaching the gospel to the alien sinners, and, in teaching the members of the church. But the work of the church, insofar as teaching is concerned, is to teach the gospel, both to those within the church and to those outside it. The church needs to have the gospel preached to it, the same as those without the church. Of course, the church needs different parts of the gospel preached than those outside the church. Those who are not members of the church need to be taught what to do to be saved, so that the Lord will add them to the church. Those who are members of the church need to be taught. how to live the Christian life, so they can remain in favor with the Lord. Paul was ready to peach the gospel to the saints in Rome. He said “I am debtor both to the Greeks and the Barbarians, both to, the wise and the foolish. So, as much as in me is, I am ready to preach the gospel to you also that are in Rome” (Rom. 1:14, 15). Again he says to the Corinthians, “Now I make known .unto you, brethren, the gospel which I preached unto you” (1 Cor. 15:1). So the gospel was preached to the church.

One has not attained the full measure of his growth when he becomes a member of the church. Peter says, “But grow in the grace and knowledge of our Lord and Saviour Jesus Christ” (2 Pet. 3:18). In order for one to obey this command, instruction must be given to him. Listen to Paul’s comments concerning Christ’s provisions for our growth in Christ Jesus. “And he gave some to be apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, unto the work of ministering, unto the building up of the body of Christ: till we all attain unto the unity of the faith, and of the knowledge of the Son of God, unto a full grown man, unto the measure of the stature of the fulness of Christ: that we may be no longer children, tossed to and fro and carried about with every wind of doctrine, by the sleight of men, in craftiness, after the wiles of error; but speaking truth in love, may grow up in all things into him, who is the head, even Christ; from whom all the body fitly framed and knit together through that which every joint supplieth, according to the working in due measure of each several part, maketh the increase of the body unto the building up of itself in love” (Eph. 4:11-16). So it is apparent, I trust, that the church must grow. And in order for it to grow, teaching must be done. So another part of the divine mission of the church is that it must teach. itself, so it may grow.

Care for the Needy

We also read that in the New Testament, the church had as a part of its work, the care of certain needy people. There were times when certain members of the church had not enough to live upon in one part of the world, and other brethren would send to their need. When a famine came upon the church in Judea, the brethren in Antioch, sent to relieve them. In Acts 11:2930 we read, “And the disciples, every man according to his ability, determined to send relief unto the brethren that dwelt in Judea, which also they did, sending it to the elders by the hand of Barnabas and Saul.” Another such instance could be cited, showing that brethren sent to help other brethren in need, “that there might be equality.”

We have Bible authority for the church doing three things. It is to (1) preach the gospel to the lost, (2) edify itself, (3) and help the poor saints. This is the extent of the mission of the church as revealed to us in the Scriptures. The church being a divine organization, it has a divine mission. We have just noted the extent of its duty, insofar as divine authority reveals. We cannot go beyond these limitations.

Things Which Are Not the Mission of the Church

It has ever been a fault of man to try to improve upon the arrangements of God. The mission of the church has not escaped this effort of man. Man has tried to put the church under obligation to do a lot of things that the Lord never purposed that it do. (1) Some people try to put the church in the entertainment business. Parents often try to shift from themselves the responsibility of providing proper recreation for their children and give that duty to the church. But it just so happens that the Lord did not put the church here to be an entertainment bureau. Nor is it the duty of the church to provide the facilities for entertainment. (2) Others try to make it the business of the church to provide secular education., An individual or group of individuals decide to start an educational institution. Almost inevitably, they try to tie the organization to the church. They want the church to contribute to it, but it is not the mission of thechurch to provide secular education. (3) Some try to make a political organization out of the church. Many others try to make the church a political tool to accomplish what they want done. (4) Nor is the mission of the church, as given by God, that of operating some profit making business. Some people seem to try to make the church a business enterprise.

The mission of the church is not secular, political, or social, but spiritual. It is a mission given by God, consisting of the responsibility to preach the gospel to those within and those without the church, and to help the poor saints. None of its resources can be used for any other goal. This is its divine mission. The church is a divine organization, and consequently, its mission is likewise divine. Man must not attempt to make it otherwise.

Truth Magazine XIX: 10, pp. 147-149
January 16, 1975