Truth Magazine

By James Sanders

Our English word apostle is taken from the Greek apostolos: Originally apostle was not thought of as a religious word. The most basic meaning of apostolos (apostle) is connected with a “sending forth” of a “commission.” One who was sent forth with a commission or to represent another was called an apostolos. A naval expedition (with ships ready to` depart) was sometimes spoken of as an apostolos. At other times an apostolos would be a “bill of lading” or a “dispatched letter.” The basic idea was that of “sending forth.”

To the ancient Greek, apostolos was a “sending forth” or a “commission.”1

When Jesus named the twelve He had chosen apostoloi (apostles:), it was to describe their purpose and work. These were the ones He would commission or send forth. The epithet, apostolos, would serve as a constant reminder to them that they were men with a mission.2 Apostolos was the Lord’s way of telling them that they had a job to do and that He was depending upon them.

NT Usage

In the NT, however, apostolos means more than “sending forth” or “dispatching.” Here the word takes on added significance and importance. The concept of “authority” and especially “a warrant or charge of authority” is attached to the meaning of apostolos. In the NT, an apostolos is not just one who is sent forth; he is one who is sent with authority.3

The Twelve were such men. Christ had dispatched them with authority or commandments. Luke wrote: “Until the day in which he was taken up after that he through the Holy Ghost had given commandments (authority) unto the Apostles whom he had chosen” (Acts 1:2).

Because Christ had delegated authority to the Apostles, their word was binding. The commandment of an Apostle was nothing less than a delegated commandment from the Lord. Paul said to the Thessalonians: “For this cause also we thank God … because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God. . . .” (1 Thess. 2:13).

The power, then, to bind and to loose was given unto the Apostles. The Lord told Peter: “Whatever you shall bind on earth shall have been bound in heaven, and whatever you shall loose on earth shall have been loosed in heaven” (Mtt. 16:19b, NASB). The Apostles had the “keys of the kingdom of heaven” because they had authority from Heaven. When Christ sent His Apostles forth, He dispatched them with divine power and authority. In the NT, apostolos meant one sent forth with a commission and with authority.

Apostolos is found some seventy-nine times in the NT.4 The writings of Luke and of Paul account for sixty-eight or about four-fifths of those occurrences. There are at least four different usages of apostolos in the NT: 5

1. A commissioned representative of a congregation. The word apostolos is sometimes used to describe a commissioned representative or messenger of a congregation. Epaphroditus is referred to by Paul as the messenger (apostolos) of the Philippian church (Phil. 2:25).6Epaphroditus was an apostolos because he had been sent and commissioned by Philippi.

In 2 Cor. 8:23 the same usage of apostolos occurs. Here, those who aided in the collection for the needy saints were called messengers (apostoloi) of the churches: “They are the messengers (apostoloi) of the churches and the glory of Christ.”

Luke depicts Barnabas and Paul as apostles though neither were members of the original Twelve. In fact, it is not even certain that Barnabas ever saw the risen Christ. “Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out” (Acts 14:14). The thirteenth chapter of Acts explains that Barnabas and Paul had been dispatched by the church at Antioch: “The Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them…. And when they had fasted and prayed … they sent them away” (Acts 13:2,3; Italics mine). Because Barnabas and Paul had been commissioned by the Spirit and sent out by the Antiochian church, they were called apostles. Apostolos sometimes means a commissioned representative of a congregation.

2. Those commissioned by the resurrected Christ. Apostolos is also used of those who: (1) had encountered the risen Christ, and (2) had received a commission from Him personally. Paul was an apostolos for this very reason. He was a witness of the resurrection and had been commissioned by Christ. Asked Paul, “Am I not an apostle? … have I not seen Jesus Christ our Lord? are not ye my work in the Lord?” (1 Cor. 9:1). Paul had seen the Lord and therefore was qualified to be an apostle. To the Galatians the apostolos Paul wrote: “Paul, an apostle, (not of man, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead) . . .” (Gal. 1:1; Italics mine). Paul was an apostolos because he had seen the Lord and because he had been commissioned by Him.

James, the Lord’s brother, is likewise referred to as an apostolos: ‘Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days. But other of the apostles saw I none, save James the Lord’s brother” (Gal. 1:18, 19). The apostolate of James is directly linked with his personal encounter with the risen Christ: “After that, he was seen of James; then of all the apostles. And last of all he was seen of me also . . .” (1 Cor. 15:7,8). James, though never a disciple until after the death of Jesus, e became very prominent in the early church. He was, as Paul declares, a pillar in the Jerusalem church. (Cp. Gal. 1:19; 2:9, 12; Acts 15:13-21). Apostolos in the NT was sometimes one who had seen and had been commissioned by the risen Christ.

3. The Twelve. Apostolos also has reference to the Twelve whom Jesus had chosen. These were the divinely appointed witnesses (or ambassadors) of Christ: “But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth” (Acts 1:8). The Twelve are examples of an apostolos in the most proper sense of the word. They were messengers (angeloi) who carried the gospel but they were also ambassadors. An ambassador is one who represents and speaks for another. The twelve were ambassadors (apostolos) who represented Christ.9They preached His word but they represented Him. As ambassadors, the Twelve were authorized to act and govern upon His behalf. In response to Peter’s question (“Behold we have forsaken all, and followed thee; what shall we have therefore?”), the Lord replied: “In the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel” (Matt. 19:28). Thrones denote glory and power. The Apostles would govern spiritual Israel by the word which they had preached. Christ had delegated to the Twelve the right of ambassadorship; He had given them the right to represent Him and to act upon His behalf.

4. The Apostle of our profession. In Hebrews 3:1, Jesus Himself is called an apostolos: “Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus.” Here the word, apostolos, is used to describe the absolute authority of Christ. He is the One who is uniquely sent out by God. He is the Son in whom God had finally spoken (Heb. 1:1). He is the High Priest who has completely expiated the sins of His people (Heb. 2:5ff.). Christ is an apostolos because He was commissioned and sent out by God. God speaks through Him because He is the Ambassador (Apostolos) of God.

Footnotes

1. William F. Arndt and F. Wilbur Gingrich, A Greek-English Lexicon of the New Testament: and Other Early Christian Literature (Limited ed. licensed to Zondervan Publishing House; Chicago: The University of Chicago Press, 1957), p. 99.

2. Jas. Hastings (ed.), “Apostle,” A Dictionary of Christ and The Gospels (New York: Chas. Scribner’s Sons, 1907), I, p. 104.

3. Karl Heinrich Rengstorf, “Apostello,” Theological Dictionary of The New Testament, ed. Gerhard Kittel, trans. Geoffrey W. Bromiley (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1904-), 1, p. 421. Cited hereafter as Kittel, TDNT. All transliterations are mine.

4. Joseph Henry Thayer, Greek-English Lexicon of The New Testament (Grand Rapids: Zondervan Publishing House, n.d.), p. 68.

5. Kittel, TDNT, pp. 421-423.

6. Joseph Bryant Rotherham in his translation, The Emphasized New Testament (Grand Rapids: Kregel Publications, 1959), renders apostolos literally. Epaphroditus is called an apostle.

7. A qualification for the Apostolate was to be a witness of the resurrection of Christ (Acts 1:21-22).

8. John 7:5: “For neither did his brethern believe in him.”

9. “The proper meaning of apostolos is an ambassador who not only carries a message like an angelos, but also represents the sender.” (Transliteration mine). Jas. Hastings (ed.), “Apostle”, A Dictionary of The Bible (New York: Cas. Scribner’s Sons,1900),1, p.126.

Truth Magazine, XVIII:4, p. 13-14
November 15, 1973

By Jimmy Tuten, Jr.

In a previous article I focused attention on the need for the Bible class teacher to consider himself in view of the great and wonderful task performed. This writing is a continuation of those thoughts.

No group of workers is more important in the activities of the local church than teachers. The collectives of God’s people cannot have good, teaching arrangements unless they have good teachers and good teachers are ‘made and not born. Teachers therefore must have the willingness and the interest to spend the time necessary to grow in their field. If a teacher is serious regarding his task he will constantly ask himself, “how can I improve.” Teacher: begin by considering thyself. For the sincere teacher who wants to improve, we suggest:

That You Consider Your Classroom Conduct

Proper practice and conduct within the classroom will make the teacher. Conduct is an indication of character. There are certain common courtesies and practices that all teachers should try to observe. This writer is well aware of the fact that these are personal matters, and that they can have very little meaning to anyone who is not willing to make it his own in the classroom relationship.

(1) The teacher should strive for impartiality. The lack of partiality is a distinguishing quality of the Christian. It is most important for the teacher. The inspired James said, “my brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons” (Jas. 2:1). He later said that if “ye have respect to persons, ye commit sin . . .”(v. 9). James gives one instance of the kind of respect that is forbidden (vrs. 2-6). Other forms of partiality are common and equally reprehensible. Teachers must always be mindful of the fact that one of the great functions of New Testament Christianity was to create a sphere in which there should be neither Jew nor Greek, bond or free. All are equal within the fabric of the church, just as surely as her Divine Head is no respecter of persons (Lk. 20:21). How foolish for us to regard the persons of men, when the object of our faith is the Lord of glory Himself! True faith in Jesus is incompatible with the entire spirit of class-room snobbery. There should be no unchristian distinctions of caste within the church. The teacher should strive for impartial treatment of individual students within the class. No favoritism should be shown to certain members. Be vitally interested in all of the class. Strive to help the whole teaching program meet the needs of the whole church.

(2) The teacher should strive for humility. “. . . God resisteth the proud, but giveth grace to the humble” (Jas. 4:6). We should be clothed with humility (1 Pet. 5:5). Peter insists that we put off the gaudy robe of pride, and be content to hide our personal excellences with the wrapper of humility, as a servant puts on some coarse apron for coarse tasks. This is essential if we are to be rightly attired for the work we have to do. The great purpose for which humility is enjoined on us is that we may be ready for service. This is especially true of teachers. A teacher who displays self-conceit is usually slow to put his hand to work in anything which will not advance his own reputation. Most often he will be more ready to insist upon his claims than to respond to the claims of the student upon him. The garment of low-mindedness is a badge of menial service. Humbleness is a Christian virtue; it runs against the grain of human nature. To the teacher it is the victory of unselfishness.

Teachers cannot be dictatorial and lordly in their attitude. They must take time to work with individuals so they can discover truths they have discovered. Classroom participants have the tendency to rebell against pride in a teacher. Because of this, the teacher cannot have the influence over the class he should have. Do not lord it over the heritage, but be an example in humility.

(3) The teacher should strive for peacefulness. He should maintain quietness with and among all participants in the classroom situation. Even if some of the students do not support some of the conclusions drawn in a given study, no effort should be made to criticize or “read the student out of the synagogue.” It is not uncommon for the teacher to run up against a person with a “know-it-all” attitude, who seems to take delight in needling the one doing the teaching. I know of nothing more frustrating than to be confronted with a sharp, “but, in Johnson’s Notes it says … !” This calls for extreme gentleness. Classroom wrangling should never take place (Jas. 3:13-16). “Let us therefore follow after the things which make for peace, and things wherewith one may edify one another” (Rom. 14:19). “. . . But God hath called us to peace” (1 Cor. 7:15). The teacher’s feet should be shod with the preparation of the gospel of peace (Eph. 6:15).

(4) The teacher should be authentic. In dealing with others, he should strive to be a genuinely authentic individual. There should never be any pretense; never any, mask. Pretense is the deadliest foe of the teacher. Nothing will create a lack of confidence quicker than hypocrisy, both in oneself and in the teacher. Do not try to bluff your way through a class. If you do not know the answer to a given question, admit it. Let the class know that you will give attention to the matter at the next class session. “Wherefore laying aside all malice, and all guile, and hypocrisies. . .” (1 Pet. 2:1). The wisdom from above is without hypocrisy (Jas. 3:17).

(5) The teacher should be patient. “Be patient therefore, brethren, unto the coming of the Lord” (Jas. 5:7). Patience means “an abiding under.” It has both a passive and an active connotation. Ordinarily – it refers to patience in respect of persons, but includes endurance with respect to things. This is a trait we all need. Too often the teacher becomes discouraged because things are not moving as well as they should. The class seems slow, the students are sluggish in comprehension and the teacher feels that he is not getting anywhere with teaching. Be patient. Teachers plant the seed and wait for God to give the increase.

That You Consider Your Growth

The sad thing about teaching programs within the church is that so many teachers are not willing to spend time and effort to improve themselves. They are not growing because they are not interested in doing so. But as we have said before, good teachers are made, not born. It is the person who feels no need for help in this respect who is often doing the poorest job teaching. We should react to the need by saying, “the Lord willing I will strive to be as good a teacher as possible.”

Look at the secular teaching profession. Public education requires that its teachers constantly be striving to improve. The day when one could complete a four year course and get a permanent teaching certificate is almost over. Most states require provisional certificates which have to be renewed so that the teacher can continue to teach. If there is no proof of growth and improvement in definite ways, there is no renewal. If it is important in this field for teachers to grow, how much more important is it for Bible class teachers. Growth in the study of the Bible and with respect to methods of teaching is most important.

Conclusion

Let it be said in conclusion that each teacher represents Christ. We should always strive to do the things that Christ would have us do. In all of our endeavors, we should strive to be a true’ christian in the truest sense of the word. Teacher: consider thyself. “Study’ to show thyself approved. . . .”

Truth Magazine, XVIII:3, p. 7-8
November 15, 1973

By Larry Ray Hafley

The Baptist World, a Landmark Missionary Baptist publication, has a monthly feature entitled, “What Baptists Believe.” In the December, 1971, issue, baptism is discussed under the subheading, “What Is Scriptural Baptism?” The article states that “Four Things Are Essential for Scriptural Baptism.” We reviewed two of the four essentials in previous installments and will review the last one in this study. We shall not note point number two which correctly views baptism as immersion.

Essential Number Four

“4. The fourth essential to scriptural baptism is the proper authority for baptism which is the New Testament church Jesus instituted and placed in the world. This church had only one baptism (Ephesians 4:5). The church was commissioned to baptize (Matt. 28:18-20). Though there were only a few members of the church at the time, Jesus made it very emphatic that the church was to do His baptizing for Him (John 4:2).

“Baptism is not the door to the church, but is the prerequisite to membership in the church. The door is the vote. The church votes to receive one into the church after baptism. For this reason, Peter asked a group of brethren who accompanied him from the church in Joppa to Caesarea if any of them could forbid (object to baptism) water when Cornelius and his household were saved (Acts 10:23; 11:12). He was asking church authority for the ordinance.

“Jesus gave the church their commission just before His ascension. Reminding His apostles that He had all authority in heaven and earth, he commanded them (the church) to go to teach (evangelize), to baptize, and teach all things He had instructed them. It is evident He gave the authority to the church, not the apostles for though the apostles all died, Jesus said, ‘Lo, I am with you alway, even unto the end of the world.’ He was speaking to his church.

“Because only the New Testament Church, the one the Lord instituted during His personal ministry and which has existed throughout the ages since that time has the authority to baptize, Missionary Baptists consider baptism by any other group or denomination as ‘alien’ and do not accept theirs as scriptural.”

Reply:

(1) That Matthew 28:18-20 gives authority to baptize is based upon the assumption that the church was in existence at that time. The assumption is asserted; it is not proven. The “New Testament Church” could not have been established “during His (Christ’s) personal ministry” as is claimed. The New Testament was not in force, in effect, until after the death of Jesus (Heb. 9:15-17). So, if the church was established “during His personal ministry” it was under the Old Testament (Mt. 23:2, 3), not the New (Col. 2:14).

“Missionary Baptists consider baptism by any other group or denomination as `alien’ and do not accept theirs as scriptural.” But if Mt. 28:18-20 was given to them and if all baptism other than theirs is unscriptural, then the same would hold true regarding teaching or doctrine. The same passage authorizes teaching. Do Missionary Baptists reject all other teaching “by any other group or denomination as ,alien”‘? To be consistent, they must say that all other churches teach “alien” doctrine as well as practice “alien” baptism, thus, all men taught by all others are aliens. If the passage gives them exclusive authority to baptize, it gives them exclusive authority to teach. Smells like Rome! To be sure, Baptists deny this end of it, but in so doing they must deny their baptismal authority. They stand or fall together.

(2) “The church votes to receive one into the (Missionary Baptist) church after baptism.” Well, that proves the Missionary Baptist Church is not the New Testament church. “For by one Spirit are we all baptized into one body” (1 Cor. ’12:13). One is not in the Missionary Baptist Church when he is baptized, but it is baptism that puts one into the one body or church of Christ (Eph. 1:22, 23; 4:4).

Peter’s question in Acts 10:47 was rhetorical. It answers itself. He was not “asking church authority for the ordinance” but was showing that it could not be refused. It was not a question of “can we refuse” but “how can we refuse” is the emphasis of his question. It is strange that the Baptist author says a “(Missionary Baptist) church votes … after baptism” and then refers to a passage which according to him has the church voting before the baptism (Acts 10:47, 48). Even if he is right, he is wrong! If Acts 10:47, 48 is the authority for voting, Baptists ought not to reverse the procedure. (For a more thorough review of voting, see Truth Magazine, “Baptist Church Vote,” Sept. 16, 1971.)

(3) But what of the, poor Ethiopian eunuch? He was accepted by Philip and by the Lord (Mk. 16:16), but Missionary Baptists must consider his baptism as “alien” and unscriptural. Philip was not a Missionary Baptist preacher, for he did not ask for “church authority,” and the eunuch was not a Missionary Baptist because no Missionary Baptist Church voted to receive him.

Truth Magazine, XVIII:3, p. 6
November 15, 1973

By Cecil Willis

We often speak of those who are in covenant relationship with God, as contrasted with those who do not sustain such a relationship with God. Those in covenant relationship with God have pledged themselves to do God’s will (Ex. 19:1-8). The difference between those referred to as “the people of God” and those referred to as “no people” (1 Pet. 2:9,10) is in their relationship toward the truth of God.

The importance of truth is seen when one contemplates that it is the power of God unto salvation (Rom. 1:16). Jesus declared that it required a knowledge of, and obedience to, the truth in order to free one from sin (Jno. 8:32). Error cannot be substituted for truth in God’s divine plan of salvation. Error preached, error believed, and error obeyed cannot free one from sin. The truth is required to save.

For some, truth is difficult to define. The philosophers have said that truth is “horizontal self-consistency, and vertically fitting the facts” (Edward J. Carnell). Properly understood, this is a good definition of truth. But the scripture defines truth much more simply. The psalmist said, “The sum of thy word is truth” (Ps. 119:160). The apostle John said, “For the law was given through Moses; grace and truth came through Jesus Christ” (Jno.1:17). In His prayer to the Father for His disciples, Jesus said, “Sanctify them in the truth: thy word is truth” (Jno. 17:17).

The nature of truth is a subject much under discussion these days. The philosophers, since the wide acceptance of existentialism, have contended that truth is subjective; that it is relative. Even some of our brethren have been swept up in this relative view of truth. About three years ago at Abilene Christian College, Roy Bowen Ward (former editor of Mission) affirmed that truth is not absolute and that absolute truth is not attainable. Of course, if Brother Ward proved his proposition; he contradicted it. If he could prove absolutely ‘that truth is not absolute, then he denied his proposition. If he could attain to the absolute truth that truth is not attainable, then he contradicted his proposition. Quite a few of our young preachers are absolutely sure that truth is not absolute. It is no wonder that the neo-orthodox theology has been called the “Theology of Irrationalism.”

But let us come now to speak directly concerning what our duties are toward truth.

Procure It

The first responsibility every accountable being has toward the truth is to procure it. Solomon said, “Buy the truth, and sell it not” (Prow. 23:23). This passage indicates that truth costs. Some have failed to receive the truth because they were not willing to pay the price truth costs. Others who have known and believed the truth have “sold out” because error offered so much of what they desired.

One must be sure that he has a proper appreciation for truth. Peter taught that persons should “long for” the sincere milk of the word (1 Pet. 2:1,2). Jesus taught that men should “hunger and thirst” after the righteousness revealed in His word (Matt. 5:6). The writer of Psalm 42 stated that he longed for the Will of God, “As the hart panteth after the water brooks” (Ps. 42:1). In His parables about the kingdom, Jesus taught the value an honest person should place upon the truth regarding the kingdom of God’s dear Son. Jesus said, “The Kingdom of heaven is like unto a treasure hidden in the field; which a man found, and hid; and in his joy he goeth and selleth all that he hath, and buyeth that field” (Matt. 13:44). Truth meant more to this man than “all that he hath.” Furthermore, notice that the passage says that “in his joy” he exchanged all that he had for the treasure which had been hidden in the field. An honest person will joyfully exchange any and every erroneous position he may be found to hold for the truth. Anytime one can exchange a false position for a true one, that trade is a bargain, and one should make the exchange gladly.

Of course, there are some who think they want the truth, while in fact they would prefer that someone tickle their ears with a lie. A good illustration of such a person is King Ahab in 1 Kings 22:16-28. Even after commanding Micaiah the prophet to “speak unto me nothing but the truth,” when Micaiah spoke the truth unto Ahab, Zedekiah (the servant of Ahab) stepped forth “and smote Micaiah on the cheek.” Then Ahab, who feigned to want the whole truth, commanded that Micaiah be thrown in jail and fed “with bread of affliction and with water of affliction, until I come in peace.” The prophet had predicted Ahab’s defeat and death. So Micaiah said, “If thou return at all in peace, Jehovah hath not spoken by me.” It is probable that every preacher has been places where the brethren thought they wanted the whole truth until they got it. Twenty years ago I moved to Indianapolis to preach for what was known then as the Irvington church. Soon after my arrival, one of the elders told me, “Brother Willis, we want the truth preached here, even if we only have 100 people left.” Attendance then must have been 400 or so. I thought, “My, that’s a fine attitude.” But when I began to preach the truth on Masonry, church sponsored recreation, on congregational cooperation, and the church support of human institutions, I found that most did not want the truth. They merely thought they wanted it. But one who wants to go to heaven should earnestly desire God’s complete truth on each and every subject, and having procured it, he must cling tenaciously to that truth, and refuse to be bought out, no matter how attractive the offer may be.

Practice It

The search for truth is not merely an academic pursuit. The only real value that comes from the search for truth is when that truth is put into practice in one’s life. Furthermore, the intention to practice the truth is one of the conditions necessary to learning it. Jesus said, “If any man willeth to do his will, he shall know of the teaching, whether it is of God, or whether I speak from myself” (Jno. 7:17). Jesus also said there is no merit in repeating, “Lord, Lord,” unless one is willing to do His will (Matt. 7:21; Lk. 6:46). James emphasized that the blessings of the “perfect law of liberty” come not to the hearer only, but to the doer of God’s will (Jas. 1:22-27). When we learn the truth, we must assimilate it and process it so that it may be seen in our lives.

Proclaim It

Jesus taught that the truth is not to be hidden under a basket. It is to be held forth, so that others may see it (Matt. 5:14-16). Disciples of Christ thus are to propagate the truth; we must perpetuate it. Paul commanded, “And the things which thou hast heard among many witnesses, the same commit thou to faithful men, who shall be able to teach others also” (2 Tim. 2:2). Christians are to be seen’ as lights in a world filled with darkness, “holding forth the word of life” (Phil. 2:14-16). We should labor that “the word of the Lord may run and be glorified” (2 Thess. 3:1). The Thessalonian church was commended by Paul because they had served as a sounding board for the truth. Paul said, “from you hath sounded forth the word of the Lord, not only in Macedonia and Achaia, but in every place your faith to God-ward is gone forth” (2 Thess. 1:8). We are to “come and learn” of Christ (Matt. 11:28-30); then we should “go teach all nations” (Matt. 28:19).

The Book of Acts is an account of gospel preaching, and the results of that preaching. The scripture states, “And the word of God increased; and the number of the disciples multiplied in Jerusalem exceedingly; and a great company of the priests were obedient to the faith” (Acts 6:7). Thus we read, “and believers were the more added to the Lord, multitudes both of men and women” (Acts 5:14). So ought it to be today. We should multiply our teaching efforts so that God’s children might increase in number and in stature.

Protect It

The truth that is preached must also be protected and defended. Paul stated that he was “set for the defense of the gospel” (Phil. 1:16). The Philippian church usually is thought of as the great evangelistic church of the New Testament, and that it was. Paul stated that they had “fellowship” with him “in furtherance of the gospel from the first day until now” (Phil. 1:5). But it also should be noted that it is said of them, “both in my bonds and in the defense and confirmation of the gospel, ye all are partakers with me of grace” (Phil. 1:7).

The apostle John taught that we should “prove the spirits, whether they are of God; because many false prophets are gone out into the world” (1 Jno. 4:1). The Ephesian church is complimented because “thou canst not bear evil men, and didst try them that call themselves apostles, and they are not, and didst find them false” (Rev. 2:2). Jude taught that Christians should “contend earnestly for the faith which was once for all delivered unto the saints” (Jude 3). The Sweet Singer in Israel also could say, “Through thy precepts I get understanding: Therefore I hate every false way” (Ps. 119:104).

The truth of God is not some feeble thing that cannot stand to be tested. But evil men can wrest the truth (2 Pet. 3:16). Lest “unsteadfast souls” (2 Pet. 2:14) be deceived, false teachers must be exposed for what they are, “false teachers who come to you in sheep’s clothing, but inwardly are ravening wolves@ (Matt. 7:15). A man of courage would be ashamed before men to preach a message he would not defend; a man of reverence would be afraid before God to preach a gospel he will not defend.

Plead It

While preachers of the gospel must be bold and aggressive in the proclamation and defense of the gospel, yet they should be kind and tender as they plead with men and women to obey it. Paul commanded Timothy to “preach the word; be urgent in season, out of season; reprove, rebuke,” but then he commanded Timothy to “exhort, with all longsuffering and teaching” (2 Tim. 4:2). It may appear at first that there is a disparity between the “reprove (and) rebuke” and the instruction to “exhort, with all longsuffering.” Years ago, on the Western Reserve of Ohio, preachers often went forth Atwo by two.@ One was called the “Evangelist,” and the other the “Exhorter.” I often have thought that it nearly takes two men to be both “Evangelist” and AExhorter,@ but I know that God intended each gospel preacher be both “Evangelist” and “Exhorter.” All of us who preach should strive to improve our ability as evangelists and exhorters.

Paul said, “Knowing therefore the fear of the Lord, we persuade men, but we are made manifest unto God; and I hope that we are made manifest in your consciences” (2 Cor. 5:11). Many of us have seen emotionalism in preaching so abused that we are prone to eliminate persuasion entirely from our preaching. One can err by using too much persuasion, or too little, in his preaching. To persuade one to act before he has been taught sufficiently is tragic; but it is no less tragic to fail to persuade those who have been taught to obey. Many of us who have given much time and attention to learning how effectively to preach the word probably need to give more time to learning how to persuade men to obey it. The same Jesus who could call the Pharisees “hypocrites,” “serpents,” “offspring of vipers,” and “whited sepulchres,” also could plead in the same chapter, “O Jerusalem, Jerusalem, that killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!” (Matt. 23:25-37).

Conclusion

Let us all be sure that we earnestly desire the truth, understanding what it is, what is its power, and its nature. Then having acquired the truth, let us first put it into practice in our lives, and then to proceed to repeat the saving message unto others. As teachers of error assault the truth, let us be ready and prepared to defend it against every foe, and to plead earnestly with the lost that they “gladly receive” it (Acts 2:41) that they too might know the saving power in God’s divine truth. Indeed, the truth, and the truth only, can make men free from their sins.

Truth Magazine, XVIII:3, p. 3-5
November 15, 1973