Truth Magazine

By Dick Blackford

Do we underestimate the power of God’s word? It is far more powerful than any of us could imagine. However powerful you imagine it to be, it is greater. The power of the human word usually depends on the one doing the talking. We are to submit to “the powers that be” in civil government. But a higher power has told us to do that (Rom.13:1; 1 Pet. 2:13-15). It is contained within the gospel, God’s power to save (Rom.1:16).

Consider the spoken word of God. It is so powerful that God spoke the world into existence. By faith we under-stand that the worlds were framed by the word of God (Heb. 11:3). By the word of the Lord were the heavens made .. . For he spake, and it was done; he commanded and it stood fast (Ps. 33:6, 9). In Genesis 1 the phrase “God said” appears ten times. And whatever God said, happened! Keep in mind that it was his son “through whom also he made the worlds” (Heb. 1:2). “For in him were all things created … ” (Col.1:16). “All things were made through him; and with-out him was not anything made that hath been made” (John 1:3). Stand in awe at this power!

Consider also the written word of God. How powerful was it? The written Old Testament was available in Jesus’ day. It was so powerful that by quoting the written word Jesus resisted the devil. The devil never attempted anything like that again. Then the devil leaveth him (Matt. 4:11). Furthermore, it was powerful enough to prevent the rich man’s five brothers from going to the place of torment (Luke 16:19-31). Man, that’s power! It was the written law of Moses that Abraham had reference to, for Moses and the prophets had been dead for some time.

Let’s now look at the spoken word of Jesus. How powerful is it? It is powerful enough to sustain the universe and keep it operating. He is upholding all things by the word of his power (Heb. 1:3). Imagine the tremendous amount of power it takes to sustain this universe! And “in him all things consist” (Col. 1:17). Marvel at such power.

The spoken word of Jesus was so powerful that the centurion’s servant was healed the same hour without Jesus seeing or touching him (Matt. 8:8-13). Some of the fake healers of today will nearly squeeze one’s head off and the person is still no better. And if healing does occur, it may take months.

It was the spoken word of Christ that calmed the sea (Mark 4:35-39). None of today’s so-called miracle workers would even attempt to control the weather.

It was by the spoken word of Christ that the dead were raised: (1) son of the widow of Nain, “Young man, I say unto thee, arise” (Luke 7:14). (2) Jairus’ daughter, “Maid, arise” (Luke 8:54). (3) Lazarus, “Lazarus, come forth!” (John 11:43). One black brother wisely said, “The Lord’s word was so powerful that if he had not specified Lazarus, everybody in there would have come forth.” Truly, the word of the Lord is exceedingly powerful. This is because of who he is (Matt.28:18).

Finally, consider the written word of Jesus. How power fill is it? The gospel was put in written form that it might be more easily preserved. It also is more conducive to each person having his own copy of this valuable treasure. The written word of Jesus is just as powerful as his spoken word. The Scriptures make no distinction in the power of either. The written record of Jesus’ works was so powerful that John said one could have life by believing the written record of it. “Many other signs therefore did Jesus in the presence of the disciples, which are not written in this book: but these are written that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name (by his authority or power, db)” (John 20:30, 31). Man, that’s power. The gospel is the written word (Eph.3:3, 4; Rom.1:16).

Just as the written word of Moses and the prophets could have prevented the rich man’s brothers from torment in flames, so can the written message of Christ prevent us from such a fate. Abraham said, “They have Moses and the prophets, let them hear them” (Luke 16:29). Remember, it was the writings of Moses and the prophets to which Abraham referred. Jesus said if they would not believe the written word neither would they believe if one rose from the dead (v.31). There is no difference in the power of God’s spoken word and his written word! It pains me deeply to hear some charismatic or Pentecostal refer to the written word as a dead letter (an objective source) but that he has the living Spirit in his heart (a subjective source). Please notice the chart below.

They had Moses and the prophets. It had already been written and confirmed (Gal. 3:15). Men today have Christ and the apostles. What they said has already been written and confirmed (Heb.2:3, 4). We stand in the same relation-ship to Christ and the apostles as the five brothers did to Moses and the prophets. If men won’t believe the written word of Christ and the apostles, neither would they believe if one rose from the dead. Incidentally, one did.

Guardian of Truth XLI: 17 p. 10-11
September 4, 1997

By Emilio W. Lumapay, Jr.

God has given a plan by which his church can finance to carry out the work. And his plan is recorded in the New Testament as follows:

Now concerning the collection order for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by Him in store as God hath prospered Him, that there be no gatherings when I come (1 Cor. 16:1, 2).

Here is a Plan of God For Church Finance

1. What? The collections for the saints. The purpose of this collection is for (a) the needy saints (Acts 6:1-6; 11:27-30; Rom. 15:25, 26; 1 Cor. 16:1-4), (b) the work of edification. Ephesians 4:11, 12, “Perfecting the saints …” Saints are built up through Bible study. They must be fed the milk of God’s word that they may grow thereby, ac-cording to 1 Peter 2:2. The saints must exercise themselves in order to grow. Then, (c) the work of evangelism. The local church has an obligation to spread the gospel to the lost world. The first century church sent gospel preachers to spread the word of God (Acts 13:1, 2; 2 Cor. 11:8; Phil. 4:15). The local church is involved in a program of work which God authorized. God has given a plan for the work, worship, and organization of his church.

It Tells Us the Reason for Giving

2. When? The collection is made “upon the first day of the week,” which is the day when all the saints come together for worship. The Lord expects his people to “stimulate one another to love and good deeds, not forsaking our own assembling together . . . encouraging one another” (Heb. 10:24-25). By meeting in this way, we obey our Lord’s command to devote ourselves to the apostles’ teaching (Acts 2:42). We who share in the meetings of the church ought to contribute our part by a cheerful involvement with and encouragement to all our brethren present. Be an active part of what God has ordained for us to do. God says, “The heaven is my throne, and the earth is my footstool. Where is the house that ye build unto me?” (Isa. 66:1). God is spirit and those who worship him must worship in spirit and truth (John 4:24).

3. Who? “Every one of you” means each Christian who has been born again and added into the Lord’s church (John 3:3, 5; Acts 2:42, 47). According to Paul in his letter to the Corinthians, “If any man think himself to be a prophet or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord” (1 Cor. 14:37). It is the will of God that we have to give. All goods committed to man belong to God (Matt. 25:14). God entrusted to us his goods, so we have to expect what we can do for the church to carry out his work.

4. Do what? “Lay by him in store” is a part of our worship. The fact that each Christian is to lay by in store, implies a treasury into which the money is put. This was a practice by the Corinthian church to be instituted in each local congregation which establishes its own treasury from which needs may be met according to God’s plan. In Proverbs 3:9: “Honor the Lord from your wealth and from the first of all your produce.”

5. How much? “As God hath prospered him.” The giving is to be done according to how we have been prospered, or according to what we have. God does not expect us to give what we do not have (2 Cor. 8:12). But watch our giving “not grudgingly or of necessity for God loveth a cheerful give?’ (2 Cor. 9:7). Let us not say, “My power and the might of mine hand hath gotten me this wealth. But let us remember the Lord our God. For it is he that giveth us power to get wealth” (Deut. 8:17, 18). God will hold us accountable of our possessions. The context is open wide to all of us; none of us is handicapped by what we have or we don’t have. I tell you the Lord is watching our giving whether we are faithful or not. But remember, the more we have the more we are required. The Scripture says: “Freely ye received, freely give” (Matt. 10:8). Giving is not determined by what is in the pocket, but what is in the heart. God is interested in our sacrificial giving to support his work. Jesus said, “He that is faithful in that which is least is faithful also in much” (Luke 16:10).

6. Why? “That there be no gathering when I come.” The apostle Paul was collecting money from Gentile churches to help the poor saints in Jerusalem (Rom. 16:25-27; 2 Cor. 8:9). God used this plan for church finance to carry out his work. It is to be followed in all local churches in every place in all ages until he comes (Jude 3). The Corinthian church was an example “to all that in every place call upon the name of Jesus Christ our Lord” (1 Cor. 1:2). This is addressed to those of us who are Christians as well as to all the churches of Christ in the first century. According to Paul “he taught the same doctrines at Corinth that he taught everywhere in every church” (1 Cor. 4:17).

The Lord’s church will have all the money it needs be-cause each member is required to lay in store on the first day of the week, as God hath prospered him (1 Cor. 16:1, 2). This is God’s plan for us to finance his work. We should not be weary in well doing (2 Mess. 3:13) because this is the will of God for us to finance his work. God blesses us, as we give more than when we receive (Acts 20:35). God sees the heart of the giver rather than the size of the gift. We must dig into our pockets and give generously on the first day of the week to keep the works going on around the world. Let us dedicate ourselves to what we can do for the church  to support more evangelists in every part of the world.

Guardian of Truth XLI: 17 p. 14-15
September 4, 1997

By Phil T. Arnold

The above title emphasizes the plea of the restoration movement and is the foundation of our religious heritage. Yet, I am fearful that at times, in places, and among some of us, this plea is no longer being heralded nor practiced.

Lip service is still given to the fact that “we believe the Bible to be the word of God.” Yet, in our quest to preach only “positive Christianity” (?) and “peace, when there is no peace” (Jer. 6:14), we have lost our distinctive plea to “speak where the Bible speaks and be silent where the Bible is silent.” In our efforts to embrace all, rather than rebuke the erring, and conform rather than be transformed, we have lost distinction as God’s people in the midst of other religious people. Thus, there is ever a need to go back to the Bible, to speak as the oracles of God (1 Pet. 4:11), to stress fundamental Bible doctrine (Heb. 5:12; 6:1), and to require a “thus saith the Lord” for all that we do or say (Col. 3:17). That need has perhaps never been any greater than it is today.

How many there are in the church today who fail to realize the distinctive biblical nature of the church They often view the church as a building or simply another denomination. While we would expect this to be the case among our more liberal brethren who long ago abandoned the cry to follow the pattern, there are those without a biblical concept of the church who fill our pews as well. Our separation from denominations and our liberal brethren, and our distinctive practices appear to them to be more a matter of tradition or personal preference than Bible authority.

Why not use an instrument of music in worship? Why not make contributions to man-created institutions out of the church treasury? Why not assign the benevolent and social responsibilities of the individual to the church? Why limit our fellowship only to those we know to be practicing truth? The answer to these questions and more appears to them to be an “issue of opinion rather than revelation.”

I do not wish to seem to be an alarmist, but we appear to have a new “…generation … who (does) not know the Lord nor the work which He (has) done” (Judg. 2:10). Many today know little of the battles of the past that were fought in order that today they might have an opportunity to worship and serve God free of human teachings, traditions, and practices. While not every battle fought in times past to maintain the distinctive, divine purity of the church must necessarily be rehashed, the principles involved, if true, must continue to be reemphasized. Even then we would do well to consider the specifics involved in these battles because history does truly repeat itself as evidenced by the new (?) problems concerning instrumental music, Calvinism, unity in diversity, etc.

This is not a plea to contend for our tradition nor rely upon our history as authority. Instead, this is a plea to go back to the Bible for our concept of the church, for our directions for living, for the authority for whatever we do in word or deed. For “whoever transgresses and does not abide in the doctrine of Christ does not have God. He who abides in the doctrine of Christ has both the Father and the Son” (2 John 9). Let us follow the noble example set before us by the Bereans when “they received the word with all readiness, and searched the Scriptures daily to find out whether these things were so” (Acts 17:11).

The “Back To The Bible” plea is a plea to return to the all-sufficiency of Scripture (2 Tim. 3:16-17; 2 Pet. 1:3) that we might have the unity for which our Lord prayed (John 17:20-21). It is a plea to let the Bible guide our private, daily lives (Rom. 12:1-2) that we might humble ourselves before its Author (Jas. 4:6-7). It is a plea to return to the power to change lives and save souls (Rom. 1:16, 17) that we might lay claim to the hope of eternal life promised by God (Tit. 1:2; Matt. 7:21).

In the words of our Lord through the prophet Jeremiah we beseech you, “Stand in the ways and see, and ask for the old paths, where the good way is, and walk, in it; then you will find rest for your souls” (Jer. 6:16).

Guardian of Truth XLI: 17 p. 5
September 4, 1997

By Mike Willis

Martin Luther’s nailing of the Ninety-five Theses on the door of the castle church in Wittenberg, Germany was a seminal act in giving birth to the Protestant Reformation. A great period of conflict ensued. This eventually resulted in Luther being summoned to Worms to give answer for his action of opposing the Papacy. On April 17, 1521, Luther appeared before the Emperor and Reichstag (council). Williston Walker described the occasion as follows:

A row of his books was pointed out to him and he was asked whether he would recant them or not. Luther requested time for reflection. A day was given him, and on the next afternoon he was once more before the assembly. Here he acknowledged that, in the heat of controversy, he had expressed himself too strongly against persons, but the substance of what he had written he could not retract, unless convinced of its wrongfulness by Scripture or adequate argument. The Emperor, who could hardly believe that such temerity as to deny the infallibility of a general council was possible, cut the discussion short. That Luther cried out, “I cannot do otherwise. Here I stand. God help me. Amen,” is not certain, but seems not improbable. The words at least expressed the substance of his unshaken determination. He had borne a great historic witness to the truth of his convictions before the highest tribunal of his nation. Of his daunt-less courage he had given the completest proof (A History of the Christian Church 310).

Luther’s statement, “Here I Stand,” became the title of his biography written by Roland Bainton. Luther’s unequivocal statement of what he believed and stood for inspired others to stand with him.

The church has always needed and had men with the courage of their convictions to state “Here I Stand.” Whereas error works under the cover of darkness, concealing its doctrinal beliefs until faith has been sufficiently undermined for its tenets to be accepted, truth boldly states what it believes, invites men to examine what is taught in the light of the Scripture, and marches openly under its own banner.

Remembering Luther’s bold stance and the teaching of Scripture itself, I thought it might be helpful to forthrightly list some of the things for which I stand in this troubled time.

1. I stand for the Lord’s teaching on divorce and remarriage. Jesus said, “Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery” (Matt. 19:9). While there are other Scriptures relevant to a discussion of divorce and remarriage (such as Matt. 5:32; Mark 10:1-12; Luke 16:18; Rom. 7:1-5; 1 Con 7), Jesus’ statement in Matthew 19:9 is a pretty good summary of what the Bible teaches on divorce and remarriage.

A person who divorces his mate for some cause other than fornication and subsequently remarries is guilty of adultery. The divorced mate (whether as a guilty fornicator or put away for some other reason) who remarries is guilty of adultery. That is what I believe and that is where I stand! Until someone can convince me from Scripture that this is not what the Scripture says, then I shall continue to stand here and stand opposed to every doctrine that undermines the clear teaching of that passage. Without regard to the person who teaches otherwise, I intend to stand for what Jesus taught in Matthew 19:9. Here I stand!

2. I stand for the proper application of Romans 14. Romans 14 is limited by the context to things that fit these categories: (a) Men who are “weak in faith,” not those guilty of sin (14:1); (b) Practices that should not be “despised” or “condemned” (14:3, 13); (c) Things that can be done in service “to the Lord” (14:6); (d) Things that can be de-scribed as “good” (14:16); (e) Things that can be described as “clean” (14:20); (f) Things which a strong brother could make a conscious decision not to do (14:13). (Note: If the practice was a divine commandment to be obeyed, the per-son who decided not to do what God commanded would be guilty of sin [James 4:17]. Hence, the application of this text must be limited to things authorized but not mandated, things we commonly call “indifferent.”)

Men who are searching for a way to broaden the fellow-ship of the saints to include fellowship with those who are teaching loose doctrines on divorce and remarriage (and perhaps others things as well) have applied Romans 14 to matters that are not included in the context of Romans 14. They include sinful practices and “damnable heresies” (teachings that, when followed, lead one into condemnation, 2 Pet. 2:1). As a result, a reasoned defense is offered for extending fellowship to those who admittedly are teaching false doctrines. Passages that forbid fellowship with those who are practicing sin or preaching doctrines that lead one to commit sin are re-interpreted or ignored (such as 2 John 9-11; 2 Cor. 6:14-7:1; 1 Cor. 15:33; Rom. 16:17-18; etc.).

The unity-in-diversity movement is a threat to the revealed faith. It was a threat to the revealed truth when it was preached under the ecumenical banner in Protestant denominationalism; it was a threat to the revealed faith when it was preached by the evangelicals under the banner of “we must be united in gospel but can differ in doctrine.” It was just as much a threat to the revealed faith when it was proclaimed by Carl Ketcherside and Leroy Garrett, being defended by their arguments for a distinction between “gospel” and “doctrine,” re-interpreting passages such as 2 John 9-11 to limit the “doctrine of Christ” to the teaching about Jesus, and the application of Romans 14 to include things other than authorized expediencies. The broadened view of fellowship is just as much a threat to the revealed faith when it is preached by our own good brethren, despite their best intentions. Viewing it as a threat to the revealed faith, I intend to stand against unity-in-diversity wherever it is preached and by whomever it is preached. Here I stand!

3. I stand for brotherly love being shown toward one another. The Lord Jesus said, “A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another” (John 13:34-35). The Apostle John wrote,

We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death. Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? My little children, let us not love in word, neither in tongue; but in deed and in truth (1 John 3:14-18).

The fact that men have disagreements over the teaching of the Bible does not justify sinful conduct. I stand opposed to brethren slandering each other, spreading malicious gossip, and otherwise defaming another’s reputation. I stand opposed to that spirit that mistreats his brother by refusing to sit down together with an open Bible to see if the things taught are so (Acts 17:11; 1 Pet. 3:15). I stand opposed to that spirit which refuses to speak to those with whom one disagrees. Jesus said, “Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets” (Matt. 7:12). An evil spirit is never justified, whether it is shown by those who are teaching the truth or those who are preaching error. I intend to condemn that manifestation of spirit wherever I see it and by whomever it is practiced. Here I stand!

4.1 stand for giving an open defense of what I believe. My understanding of the Scriptures causes me to conclude that I am obligated to give book, chapter, and verse authority for what I believe, teach, and practice. I conclude this from the example of the noble Bereans who “searched the Scriptures daily, whether those things were so” (Acts 17:11). I learn this from the plain commandment of Scripture: “But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear” (1 Pet. 3:15). I learn this from the example of my Lord Jesus who was ever ready to have what he taught examined and was willing to discuss what he taught with those who questioned him. He taught me to examine whether or not something was approved by God when he asked the Pharisees, “The baptism of John, whence was it? From heaven or of men?” (Matt. 21:25).

I stand opposed to that spirit that refuses to sit down with his brother and examine whether or not the things that are taught are so. This is the seed bed for the germination of false doctrine. When a doctrine cannot be challenged be-cause of who preached it, the spirit of apostasy has already germinated. I believe that the only way to preserve ourselves from our own fallibility is to have an openness to have what-ever is taught openly examined to see whether or not it is so. Consequently, I intend to oppose any spirit that undermines the open examination of things that are taught. Here I stand!

5. I stand for the proclamation of the whole gospel. The Apostle Paul showed us a good example in how to preach. He said, “Wherefore I take you to record this day, that I am pure from the blood of all men. For I have not shunned to declare unto you all the counsel of God” (Acts 20:26-27). There is a spirit brooding that declares that one should not preach those things that are going to drive away those who visit our services. Consequently, the pulpit should not be used to expose the false doctrines of the various de-nominations, popular social practices (such as immodest dress, social drinking, gambling, unscriptural divorce and remarriage, and such like things), or false doctrines preached by well known brethren. Preaching the whole counsel of God will not only cause us to preach about the fruit of the Spirit (love, joy, peace, longsuffering…, Gal. 5:22-23), but also to condemn fornication, adultery, lasciviousness, and other works of the flesh (Gal. 5:19-21). Preaching the whole counsel of God will demand that we preach what God has spoken about the nature of the church. Remember that Jesus went everywhere preaching the good news of the kingdom and calling on men to repent (Matt. 4:17). In preaching the gospel of the kingdom, he distinguished between the “word of God” and the “traditions of men” (Matt. 15; Mark 7). We cannot improve on Jesus’ message.

I am not interested in attracting a crowd by “good words and fair speeches” (Rom. 16:18), drawing men to us by the “enticing words of men’s wisdom” with the “excellency of speech” (1 Con. 2:1, 4), charming people with “enticing words” (Col. 2:4) or “vain words” (Eph. 5:6), and enchanting people with “feigned words” (2 Pet. 2:3). Those who are not attracted by the plain preaching of the gospel are not worthy of the fellowship of God and his people. Consequently, I stand op-posed to any kind of preaching that dilutes the gospel in the interest of gaining a larger crowd. Here I stand!

6. I stand for preaching the gospel in easily under-stood terms. Isaiah foretold that the gospel would be so clearly revealed that “the wayfaring men, though fools, shall not err therein” (35:8). The teachers of God’s revelation are to say, “This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left” (Isa. 30:8).

I am not interesting in preaching a message that is so veiled that men are “baptized” but do not understand to what body they were added. When the gospel message is preached so vaguely that men cannot distinguish the kingdom of God from the denominations of men or that men do not realize that their membership in such denominations is an offence to God, then the message has not been clearly preached. I am opposed to that kind of preaching that “converts” men and then tells them later what we believe the Bible teaches. Here I stand!

7. I stand for adherence to the moral teachings of Jesus. Jesus is the one who revealed the New Testament; he is the one Lawgiver (Jas. 4:12); he is the one through whom God speaks to men during the “last days” (Heb. 1:1). His revelation is what condemns such modem lascivious acts (Gal. 5:19) as dressing immodestly (1 Tim. 2:9-10), dancing, and lusting after the nakedness of the opposite sex (Matt. 5:28) as occurs when reading or watching pornography. Though our world may accept as normal behavior such immoral conduct and think us strange that we will not join in their sinful practices (1 Pet. 4:4), the teaching of Jesus Christ condemns immodest dress that incites lust, even if it is worn in places where the world has dictated such attire is acceptable (beaches, swimming pools, water parks). Sexually stimulating actions, such as dancing and sexual foreplay, may be acceptable to those who see nothing wrong with lust or fornication, but the moral teachings of Christ not only condemn fornication (1 Cor. 6:18), but also the lascivious conduct that leads to fornication.

There may be some who have concluded that such explicit preaching should not be done from the pulpit because it creates a feeling of guilt and drives away our visitors. Anyone who is driven away by the plain preaching of the Lord’s gospel, when it is preached in love, is unworthy of the fellowship of God’s Son. Here I stand!

Conclusion

I am not so vain as to think that the world will pay much attention to where and for what I stand. My own brethren may not even care. That is not of great concern to me be-cause I shall not be judged by them (1 Cor. 4:3-5). What makes a difference is that the preacher is a “minister of Christ” and “steward of the mysteries of God” (1 Cor. 4:1). “Moreover, it is required in stewards, that a man be found faithful” (1 Cor. 4:2). When I stand before my God, I wish to be found faithful. Therefore, here I stand!

Guardian of Truth XLI: 17 p. 2
September 4, 1997