Truth Magazine

By Mike Willis

As Jesus prepared his disciples for his imminent death, he told them that he would send the Holy Spirit to them. He promised, “I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth” (Jn. 14:16-17). The Holy Spirit was to be a Comforter for the apostles just as Jesus had been while present with them.

The Spirit had a work to perform when he came to the apostles. As the “Spirit of truth” Qn. 14:17), the Holy Spirit would guide the apostles into all truth.

But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you (Jn. 14:26).

But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me (Jn. 15:26).

Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come (Jn. 16:13).

The work which the Holy Spirit performed is described in John 16:8-11:

And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: of sin, because they believe not on me; of righteousness, because I go to my Father, and ye see me no more; of judgment, because the prince of this world is judged.

In the remaining portion of this material, I want to draw attention to the work of the Holy Spirit in convicting the world of sin. Though this is not the totality of the Spirit’s work, it is a part of his work.

Convicting Of Sin

We can learn how the Holy Spirit accomplished his work of convicting men of sin by examining how Spirit inspired men did their work of preaching. We cite several examples:

1. On Pentecost (Acts 2). When Peter preached under the influence of the Holy Spirit, he charged that those in his audience were guilty of crucifying Jesus. “Ye have taken, and by wicked hands have crucified and slain” (2:23). Some of those present were “pricked in their heart” (2:37), having been convicted of sin by the Holy Spirit.

2. Stephen’s sermon (Acts 7). When Stephen spoke under the influence of the Holy Spirit, the Jews refuted him but “they were not able to resist the spirit by which he spake” (6:10). They charged him with blasphemy and brought him before the elders and scribes. In his defense, the Spirit convicted the audience of sin saying, “Ye stiff necked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye” (7:51). Like those on Pentecost, these were “cut to the heart” (7:54) having been convicted of sin by the Holy Spirit, but unlike those on Pentecost, these refused to obey the gospel.

3. Paul’s sermon to Felix (Acts 24.25). Paul preached to the Roman procurator Felix during his imprisonment at Caesarea. The Scriptures state, “And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled.” The Holy Spirit convicted Felix of sin.

4. The assembly at Corinth (1 Cor. 14.24-25). The effect which gospel preaching through the Holy Spirit was to have on the unbeliever can be learned from these verses which emphasize that prophesying is to be preferred over uninterpreted tongues.

But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all: and thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth.

The preaching of the gospel exposed the sins of the man’s heart, convicting him of sin.

5. Paul’s example at Corinth. Paul faced a church with many problems at Corinth. He sought to correct those problems through teaching. However, he saw that more severe action might be necessary. Consequently, under the direction of the Holy Spirit, he wrote: “What will ye? Shall I come unto you with a rod, or in love, and in the spirit of meekness?” (1 Cor. 4:21) Impenitent sinners would provoke a response from Paul which they did not desire. Under the guidance of the Holy Spirit again he wrote, “For I fear, lest, when I come, I shall not find you such as I would, and that I shall be found unto you such as ye would not: lest there be debates, envyings, wraths, strifes, back-bitings, whisperings, swellings, tumults: and lest, when I come again, my God will humble me among you, and that I shall bewail many which have sinned already, and have not repented of the uncleanness and fornication and lasciviousness which they have committed” (2 Cor. 12:20-21). There is a threatening tone in these inspired words.

Quench Not The Spirit

The work of convicting men of sin is a work of the Holy Spirit. The exhortation of Paul, “Quench not the Spirit” (1 Thess. 5:19), contextually applied to miraculous spiritual gifts, has application to the Spirit’s work of convicting men of sin as well. Some modern preachers belittle the work of convicting men of sin.

In his book, Self-Esteem: The New Reformation, Robert Schuller affirms that anything which attacks the self-esteem of man is contrary to the gospel. He decries a message which will “put down a person before it attempts to lift him up” (p. 127). He charges that Protestant Christianity has “manipulated guilty, insecure persons by feeding them ideas that directly generate fear, lack of self-worth, guilt and anxiety about approaching God” (p. 126). Rebuking a sinner for his sin attacks his self-esteem and is, therefore, contrary to the work which God wants the Holy Spirit to do. The teaching of Robert Schuller quenches the Holy Spirit’s work of “convicting the world of sin.” Had Schuller been present when Paul reasoned with Felix of righteousness, temperance and the judgment to come, causing Felix to tremble, he would have stopped the inspired apostle and charged him with sin for destroying Felix’s self-esteem.

Some among us have been infected with the idea that gospel preaching should not make the sinner uncomfortable. The idea that a preacher should “not challenge every false statement” or “challenge (one’s) moral condition” because this would make the sinner “uncomfortable,” interferes with his conversion. Preaching which rebukes apathetic Christians for indifference is castigated as “brow beating,” “shouting at a dead dog,” “hammering on the people in the pew.” Preaching aimed at denominationalism or liberalism is denigrated as “obnoxious name-calling, negative faultfinding” which “runs off everyone who might be interested in filling their spiritual needs.” Another exhorted, “Let us not embarrass anyone because of their evroneous beliefs but build a love for Jesus and truth in their hearts.” I would like to see these criticisms applied to Paul’s preaching to Felix, his rebuke of the Corinthians, and other New Testament, Spirit-inspired preaching. Criticisms of this nature have the impact of “quenching” the Spirit’s work of “convicting the world of sin.”

I sat in a meeting with a group of elders in one congregation who told me that they would not preach on dancing, mixed swimming, and some other forms of worldliness from the pulpit, preferring instead that these subjects be taught in a Bible class. They seemed concerned that preaching these subjects from the pulpit would cause visitors not to return. If what the Bible says on these subjects can be relegated to the classroom, can what the Bible says on other subjects be relegated to the same arena? Are we ashamed for the world to know what the Bible teaches on these subjects? Such attitudes have the impact of quenching the Spirit’s work of convicting men of sin. Some do not want denominational folk and weak Christians who social drink, mix swim, and dance to know that they are lost in the sight of God. So, we preach a message which does not offend them – a message which does not call them to repent of their sins.

If our preaching makes indifferent, half-committed Christians comfortable, leaves denominational folks content in their denominations (or persuades them to leave their denomination for the church of Christ which they view as a better “denomination”), and allows liberal brethren to think there are no differences between us which might jeopardize their souls, we have “quenched” the Spirit in his work of convicting the world of sin.

These comments should not be understood to mean that I am advocating obnoxious, abusive mistreatment of visitors. Indeed, we must speak the truth in love. However, in my twenty-one years of preaching, I have not been exposed to obnoxious mistreatment of visitors. The preaching which I have witnessed on denominationalism generally has been prefaced by statements designed to assure the hearers that one has no interest in offending them, making a personal attack, or otherwise abusing their denominational friends; rather, the preacher only wants to contrast truth and error. Doctrines are read from the creed books and contrasted politely with the Bible. Nevertheless, even this is viewed as “obnoxious name calling” by some brethren. I can only conclude that some brethren want nothing preached from the pulpit which exposes the denominations and liberalism by name.

Conclusion

The work of the Holy Spirit includes “convicting the world of sin.” Not everyone who is convicted of sin will resolve to obey the gospel; some will get mad, turning away from the gospel in anger. Changing the gospel by watering it down so that it does not anger them will not convert those who have no desire to conform to its message. Relaxing God’s standards to accept them into the Lord’s body does not convert their souls. Rather, this encourages them to believe that they are acceptable before God without ceasing the practice of their specific sins. What this does do, however, is make us disloyal to Christ. “Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels” (Mk. 8:38).

Guardian of Truth XXXII: 16, pp. 482, 499-500
August 18, 1988

By Forrest D. Moyer

Godliness is a beautiful trait that must be added to our lives (2 Pet. 1:6). Paul wrote to Timothy: “But have nothing to do with worldly fables only for old women. On the other hand, discipline yourself for the purpose of godliness; for bodily discipline is only of little profit, but godliness is profitable for all things, since it holds promise for the present life and also for the life to come” (1 Tim. 4:7-8). In order for godliness to have a fertile field in which to develop, it is necessary that we keep such things as would corrupt and uproot the growth of the pure fruit. Thus, Paul tells Timothy to avoid “worldly fables fit only for old women.” Fables, myths, or tales that are “profane” or “worldly” must be avoided since they are side-issues and have nothing to do with sound doctrine. Rather, they detract from the faith.

On the other hand, we must “discipline” ourselves for the purpose of godliness. The word discipline (gumnazo) is defined “to exercise vigorously, in any way, either the body or the mind . . . of one who strives earnestly to become godly, 1 Tim. 4:7” (Thayer, p. 122). We do not have time for fables; our time is to be consumed in the exercise of self for godliness. The ardent, strenuous efforts are to be put forth with respect to godly living. The reason stated is “for bodily discipline is only of little profit.” This passage is usually applied to the taking of physical exercise such as calisthenics, etc. It is emphasized that there is some profit in physical exercise. It is sad, though, that it is limited in that it develops only part of a person – the outer man which, regardless of how much we care for it, will pass away. However, the context would indicate that the exercise or discipline to which Paul here referred would be in the realm of following rigid rules regarding the body that were advocated by the Jewish ascetics. Such things as abstaining from certain foods and any extreme form of bodily discipline has little profit, indeed. In Colossians 2:20-23 as Paul discussed some of the Gnostic’s rules about the body, he said that such rules “are of no value against fleshly indulgence.” The point is that there is no particular godliness involved in following such rules. Godliness does demand that we discipline our bodies to refrain from that which is sinful (Rom. 8:13,19). The reason is that we might be servants of righteousness.

But the main point that we want to talk about is the statement in v. 8: “but godliness is profitable for all things.” So we must ask, “What is godliness?” It is from the word eusebia of which Thayer says, “in the Bible everywhere piety towards God, godliness” (Thayer, p. 262). This form of the word is found 15 times in the NT and, in the KJV, is translated “godliness” 14 times and “holiness” once (Acts 3:12). “Eusebia is the right attitude of God and to things divine, the attitude which does not eliminate God altogether, and which gives God the place he ought to occupy in the life and in thought and in devotion . . . eusebia gives God the right place, and worships God in the right way” (Barclay, New Testament Words, p. 107). Thus, godliness involves the right attitude of mind toward God and right kind of action toward God and divine things. It involves believing God (taking him at his word) that leads to full obedience to him in whatever he requires. This is what Paul says is profitable! Let us look to see in what ways godliness is profitable for us today.

I. Godliness Is Profitable For All

1. Godliness is profitable for all races. The gospel is designed to ave both Jews and Greeks (Rom. 1:16). Among the Gentiles it is for the “Greeks and barbarians, the wise and the foolish” (v. 14). The reason is that “there is no partiality with God” (2:11). Thus, “God is not one to show partiality, but in every nation the man who fears him and does what is right, is welcome to him” (Acts 10:34-35). Thus, when one is baptized into Christ, he becomes a child of God and the spiritual descendant of Abraham and “there is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus” (Gal. 3:26-29). God is totally color blind as he looks upon his creatures. (We, too, must have this characteristic of godliness.) The gospel is for all, and godliness is profitable for people of all nations, races, and colors. In our striving to be like God, we must seek to carry the Word to peoples of all nations everywhere.

2. Godliness is profitable for all ages. There is no one too young to begin to learn about God, and there is none too old to be saved.

a. The young need the profit that comes from godliness. “Remember also your creator in the days of your youth, before the evil days come and the years draw near when you will say, ‘I have no delight in them… (Eccl. 12: 1). Jesus said, “Let the children alone, and do not hinder them from coming to me; for the kingdom of heaven belongs to such as these” (Matt. 19:14). Thus, there is some pointed teaching in God’s word concerning the conduct of the young. “Now flee from youthful lusts, and pursue righteousness, faith, love and peace, with those who call on the Lord from a pure heart” (2 Tim. 2:22). The application is to all, but those who are young are especially indicated in this passage. The young person must “flee youthful lusts” – those desires that are common to the young person. But it is not all negative; the young person must

avidly pursue righteousness, faith, love and peace from a pure heart. Let us instruct the young in such areas as this from the time that they can know what we are talking about.

The great value for godliness in the lives of the young is seen in Ephesians 6:1-3 where Paul pointed out that obedience to parents has a promise attached to it. That promise is “that it may be well with you, and that you may live long on the earth” (v. 3). This is quoted from the Lord’s requirement of Deuteronomy 5:16. The wise man indicated the profit of godliness by saying, “The fear of the Lord prolongs life. But the years of the wicked will be shortened” (Prov. 10:27). He further said, “The fear of the Lord leads to life, so that one may sleep satisfied, untouched by evil” (Prov. 19:23). The young person who is godly is promised a longer life. He is going to profit in every way by his godliness. Later !n our study we shall observe how we profit by the living of a godly life. Brethren, let us look to the very fertile fields of young people as those who will profit by godliness. I feel that so often we overlook the great work that can be done here. I have found in my work that the most receptive age group to the gospel is those of college age. We have had more baptisms from that group than from any other. Our “Crossroads” brethren have seen the tremendous opportunity among young people and have concentrated their work in college areas. All of us should learn the value of the young person to the cause of Christ. What a great and rewarding work this can be!

b. Godliness is profitable for manhood and womanhood. Godliness brings real strength to men and women in the promise of life as they face the problems of work, family, and community relationships. Godliness will make one a better husband and father (Eph. 5:25 ff.; 6:4). It will make one a better wife and mother (Eph. 5:21-24; Tit. 2:4-5). It is by godliness that a man and woman form the closest of all earthly ties – the marriage bond. It is only by godliness that this bond can be properly maintained. It is by godliness that we deal properly with others at work and with our neighbors. Truly, godliness is profitable for men and women in the very throes of life.

c. Godliness is profitablefor the elderly. As the years pass and the sight grows dimmer and the body more frail, it is truly comforting to know that our God is with us and will sustain us and carry us through to victory. The wise man says that “the gray head is a crown of glory if it is found in the way of righteousness” (Prov. 16:31). The key to it all is “if it is found in the way of righteousness.” By our godliness we have a deep fellowship with the Father and his son (John 14:23). Nothing can be more rewarding to an older person than knowing “him and the power of his resurrection” (Phil. 3: 10). The psalmist prayed, “And even when I am old and gray, 0 God, do not forsake me” (Psa. 71:18). God promises, “Even to your old age, I shall be the same, and even to your graying years I shall bear you I” (Isa. 46:4) Thus, the psalmist can say, “The righteous man will flourish like the palm tree, He will grow like a cedar in Lebanon. Planted in the house of the Lord, they will flourish in the courts of our God. They will still yield fruit in old age” (Psa. 92:12-14). How precious to see an older person walking with the Lord with the sweetness of God’s loving kindness reflected in his soul. On the other hand, how sad it is to see one growing old without the Lord. It is heartbreaking! Godliness is so profitable for old age. It takes one by the hand to lead him through the valley of the shadow of death. Godliness is profitable for all ages.

3. Godliness is profitable for people in all financial brackets. In life there may be a great difference in the financial power of people. But there is a final leveling power that is coming to all: death. In death the rich man has no more than the poor man. “For we have brought nothing into the world, so we cannot take anything out of it either” (1 Tim. 6:7). This reminds us of Job’s statement: “Naked came I out of my mother’s womb; naked shall I return thither.” When the gospel addresses a man, it addresses the fact that all are sinners – rich and poor alike. The gospel has exactly the same demands of the rich and the poor. Everyone must be saved by faith on the basis of God’s grace. The wealth of a person does nothing to influence God’s treatment of him. All of his benevolent deeds do not buy him any favor with God. James could say, “But let the brother of humble circumstances glory in his high position; and let the rich man glory in his humiliation (‘on a level with the poor,’ Williams), because like flowering grass he will pass away . . . so too the rich man in the midst of his pursuits will fade away” (Jas. 1:9-11). Therefore, none is so rich as not to need godliness; none is too poor not to be made rich by it. James further said, “Listen, my beloved brethren: did not God choose the poor of this world to be rich in faith and heirs of the kingdom which he promised to those who love him?” (Jas. 2:5).

How does the poor man profit by godliness? James says that he is elevated to a high position (1:9). That position is seen in Ephesians 2. This chapter shows that all are dead in trespasses and sins (v. 1). It also shows us the immense wealth of our God. He is “rich in mercy” (v. 4). He has “surpassing riches of his grace” (v. 7). In chapter one Paul speaks of “riches of his grace, which he lavished upon us” (vv. 7-8). When the poor man comes to Christ, he comes to one who can “supply all your needs according to his riches in glory in Christ Jesus” (Phil. 4:19). Because of his surpassing riches, God takes the poor man and saves him by his grace (Eph. 2:4). But he does something else. He has “raised us up with him, and seated us with him in the heavenlies in Christ Jesus” (v. 6). This saved man now has a position of fellowship with Jesus – seated with him. Truly, he is elevated to a high position.

But how is the rich man brought low? Well, before he can come to God, he must empty himself of any self-sufficiency. He must humble himself before God, recognizing that he is nothing and has nothing so far as God is concerned. Thus, he becomes “poor in spirit” in order that he might enter the kingdom of God. He is blessed in this humiliation. So, he is to rejoice in his being made low in order that he, too, might be saved by God’s grace and raised up to sit with Christ in heavenlies. This is the occasion of his rejoicing.

Therefore, to the rich and poor alike Jesus says, “Do not lay up for yourselves treasures upon earth, where moth and rust destroy, and where thieves break in and steal. But lay up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal; for where your treasure is, there will your heart be also” (Matt. 6:19-21). Truly, godliness is profitable for all financial brackets. We all stand on equal footing as we come before our Lord.

4. Godliness is profitable for people of all educational backgrounds. We must remember that “the foolishness of God is wiser than men” (1 Cor. 1:25) and that “the wisdom of this world is foolishness before God. For it is written, ‘He is the one who catches the wise in their craftiness’; and again, ‘The Lord knows the reasonings of the wise, that they are useless'” (1 Cor. 3:19-20). God has chosen the simple things so that all can understand his way of grace and be saved by it. He also has chosen the “foolish” things in order that we cannot boast of our wisdom and greatness before him. Once again, all men must humble themselves; they must empty themselves of their worldly wisdom in order to allow the Lord to save them. Perhaps the reason that many of those with worldly wisdom never come to the Lord is that they are not willing to cast aside their human achievements and bow at the cross of Jesus so that they can be saved by his grace.

Guardian of Truth XXXII: 15, pp. 464-466
August 4, 1988

By Ken Weliever

As bizarre as it may sound, I recently attended my own funeral. The occasion was my fortieth birthday. My good wife and close friends decided it would be a good joke to have a surprise party that began with a funeral bemoaning the passing of my youth. A friend’s basement was decorated in black with dead flowers and set up to resemble a funeral parlor. Jim was selected to play my part and was laid out in a homemade coffin resembling something out of the movie “Dracula.” Mourners and singers wailed and sang intermittently as Reggie Robarts officiated this “service.” It was something between a roast and “this is your life” with ample misrepresentation by brother Robarts!

Believe it or not, the whole skit was very funny and an enjoyable evening was had by each one. However, I must admit, it did seem a bit weird sitting there listening to my life being spoken of in the past tense. Later as I reflected about this silly scene, I realized that one day I really will attend my own funeral. “It is appointed unto man once to die, but after this the judgment” (Heb. 9:27). But you, too, will die. Unless Jesus comes first, every person reading these lines will attend his own funeral. I hear people say things like, “If anything ever happens to me. . . ” or “I just took out more life insurance, just in case. . . ” and “I don’t know what I’ll do if anything ever happens to him (her).” I want to shake such souls and say, “What’s wrong with you? Something is going to happen to you – you’re going to die! But death is something we want to avoid although it is the end of the living.

Furthermore, what will they say at your funeral? Are you living a life that good things could be spoken about you as a faithful servant of Jesus Christ? Or will it be an occasion that some preacher will have a difficult time because of the tragic waste of your life devoid of service to God? How we live now will determine the tone and tenor of the words spoken at our funeral service.

Dying men have said that they were sorry that they had lived as an atheist, skeptic, agnostic, or sinner; but no man has ever said on his deathbed: “I’m sorry that I’m a Christian.” Indeed, “blessed are the dead which die in the Lord” (Rev. 14:13).

Guardian of Truth XXXII: 15, p. 466
August 4, 1988

By Robert F. Turner

Early in this century some preachers in the midwest advocated an “order of worship” based upon Acts 2:42. Public worship had to begin with “the apostles’ doctrine” followed in strict order by “fellowship, breaking of bread, and prayers.” Perhaps they got “Singing” into that order, by considering it a part of “apostles’ doctrine.” I remember “fellowship” was said to cover the giving of our means, by virtue of koinoneo in Philippians 4:15. Although they probably did not think of it this way, they advocated a liturgical concept of worship – as Webster puts it, “a rite or body of rites prescribed for public worship,” something unknown in the New Testament.

This strict order of worship is not common among brethren, although traditional patterns (three songs and a prayer) may seem to have gained the status of law. Perhaps worse, some seem to regard public worship (with its “five items”) as the exclusive means and place for worship. We can believe (as does this writer) that brethren are directed by divine precept and example to assemble; and when assembled to sing, pray, edify, lay by in store, and partake of the memorial supper. But we should not conclude that this is the whole of “worship.” We must praise and give glory to God in every aspect of our life. W.E. Vine’s Expository Dictionary says, “The worship of God is nowhere defined in Scripture. A consideration of the above verbs shows that it is not confined to praise; broadly it may be regarded as the direct acknowledgment of God, of His nature, attributes, ways and claims, whether by the outgoing of the heart in praise and thanksgiving or by deeds done in such acknowledgment.”

Ever so often some “reformer” or iconoclast uses such definitions to ridicule our practice of orderly public worship. It is said there is no indication in Scripture that saints “gathered to worship.” There are therefore no “acts of worship.” One writer argued such acts as breaking bread or reading Scripture are worship only in the sense that talking, feeding the dog, and all the rest of daily activities are worship. No doubt some have a limited concept of worship, but this does not warrant “throwing out the baby with the wash water.” If we must live a “worshipful life” (and I believe it), our public worship is a part of the whole. A general life does not negate its parts. Further, as a funeral service is a part of general mourning, a special period of worship and praise has its place in a life of service to God.

Abuses in conduct do not negate the practice of public worship. The iconoclast pounces upon any indication of “perfunctory” singing, prayer, etc., as reason to question our very concept of worship. We certainly are less than perfect in our praise of God, and our failures furnish ammunition for the malcontents, but there are much higher motives for changing our conduct. We want to improve our service to God because it is “to God,” and we want to be acceptable in his sight. The Lord said some draw nigh, and honor him with their mouth and lips, “but have removed their heart far from me, and their fear of me is a commandment of men which hath been taught them” (Isa. 29:13). The A.S. footnote says, “learned by rote.” Our reverence for God must be more than quietness in an assembly, learned as a courtesy. We must truly bow our hearts before God when we engage in public worship. Our spirits must “fall at his feet.”

Tainted lives may also invalidate our worship. Israel’s multitude of sacrifices were “vain oblations” before Jehovah because “your hands are full of blood. Wash you, make you clean . . . seek justice, relieve the oppressed, judge the fatherless, plead for the widow” (Isa. 1:11- 17). Jesus said, “If thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee; Leave there thy gift . . . first be reconciled to thy brother, and then come and offer thy gift” (Matt. 5:23-24). If our Monday-Saturday life is corrupt, our Sunday life will not be acceptable to God.

The very mechanics of a large number of assembled saints pose certain problems. Two families assembled in a living room may feel closer ties in their worship than four hundred assembled in an auditorium, but the problems are not insurmountable. One critic wrote, “We must look at the backs of each other’s heads because our facilities are set up for a ceremonial performance.” It seems to me any large number of attentive worshipers might face in the same direction, but this does not warrant a “ceremonial performance.” The saints who come for the purpose of truly worshiping will do so, regardless of externals. I have seen brethren so wrapped in their prayers they were unmindful of their surroundings. But carpers may be too busy looking for faults to worship God.

We are told “the primary focus of our assembly should be horizontal, not vertical.” Public worship does indeed have a saint-to-saint aspect (Heb. 10:24-25), and the saints are benefited by all things done (Col. 3:16); but the throne of grace is in heaven (Heb. 4,16) and the prayers of saints are “golden vials full of odors” presented before the throne of God (Rev. 5:8). If we are truly worshipping God the “primary focus” must be upon God (Heb. 13:15).

There are genuine problems in public worship, but they need something more than artificial corrections. We do not help the situation by ridicule or by denying “public worship.” When “unstructured” service becomes spontaneous breaking forth with song, prayer, or exhortation the “decently and in order” of 1 Corinthians 14:40 gives way to emotional disorder. In a few years the unstructured service becomes a “structured unstructured” arrangement, with emotional opinions taking the place of authorized praise (Matt. 15:9). Scriptural “mutual edification” can be practiced without expecting ever male saint to be a qualified public teacher. Walter Scott once characterized a church which tried to practice this as “all mouth.” Traditional procedure is neither right nor wrong of itself. Sometimes experience teaches us a good and useful way of doing things. Finally, “mere formality” in worship can not be corrected by the equally artificial dim lights, holding hands, mood music, and the like.

There are a growing number of attacks being made on public worship as taught and practiced by the church, and this article is only a brief notice and reply to such. We have cited excerpts from many sources rather than review one critic, but be assured the attacks are genuine. We know that our teaching and practice is not the standard of right (2 Cor. 10:12f), and we have tried to avoid “taking a stand” for our traditions. Far better, we believe, to acknowledge that some brethren have wrong concepts of public worship. False concepts and attitudes toward worship need correction; and we should not try to answer even ridiculous charges with anything less than Bible truth. But “three songs and a prayer” are not wrong because of a long history, and the public worship of God must continue if we are to follow Bible precedent.

Guardian of Truth XXXII: 16, pp. 487, 490
August 18, 1988