Truth Magazine

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

By Bill Hall

“Let us go forth therefore unto him with the camp, bearing his reproach” (Heb. 13:13).

One who is willing to bear the reproach of Christ should be held in high esteem, but there is a major difference between bearing his reproach and bearing one’s own reproach.

The person who suffers “for righteousness’ sake” (Matt. 5: 11); for “earnestly contending for the faith” (Judge 3); for being “a Christian” (1 Pet. 4:16); for refusing to “walk in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries” (1 Pet. 4:3,4); or for unashamedly “becoming a companion of them” who do stand for truth and right (Heb. 10:33,34), is indeed bearing the reproach of Christ.

The person, on the other hand, who suffers because he is constantly demonstrating an ugly disposition; or is failing to “bridle his tongue” (Jas. 1:26); or is “causing divisions and offences contrary to the doctrine” of Christ (Rom. 16:17); or is determined to “have the preeminence” within the church (3 John 9); or is “sowing discord among brethren” (Prov. 6:19), is only bearing his own reproach, not the reproach of Christ.

It was the reproach of Christ that Stephen bore as he was cast out of the city and stoned (Acts 7:54-60). It was the reproach of Christ that the apostles bore as they were “made as the filth of the world and the offscouring of all things” (1 Cor. 4:9-13). It was the reproach of Christ that Timothy was urged to bear as Paul wrote to him, “Be not thou therefore ashamed . . . but be thou partaker of the afflictions of the gospel” (2 Tim. 1:8). But it was his own reproach, not Christ’s, that Peter suffered when Paul withstood him to the face, for Peter 41was to be blamed” (Gal. 2:11). Reevaluation is needed as one looks back on the reproaches he has suffered. He must ask himself, “Was it really Christ’s reproach that I bore at that time when I felt self-pity, fought bitterness, and complained of persecution, or is it possible that I was at fault and that it was my own reproach that I suffered?” At the time reproach is being suffered, practically everyone believes that it is Christ’s reproach that he is having to bear. But the passing of time allows for more objective evaluation. This in turn often leads to better analysis and repentance. It is the person who refuses to reflect and evaluate that is the real loser.

The person who truly bears Christ’s reproach must not be ashamed, but should glorify God in his name (1 Pet. 4:16). He must “rejoice and be exceeding glad” (Matt. 5:12). He is showing that he is “worthy to suffer shame for his name” (Acts 5:41). The Lord says to him, “Be thou faithful unto death, and I will give thee a crown of life” (Rev. 2:10).

The person, on the other hand, who bears his own reproach while claiming to be suffering for Christ, ought to be ashamed. Such people have created major problems within churches, brought shame to the Lord’s name, destroyed good reputations, discouraged the faithful, and placed stumbling blocks in the paths of many. And, throughout, they wear a persecution complex and claim to be working in the name of the Lord. But it is their own reproach that they bear, not the Lord’s. Let everyone who is guilty recognize his sin, see himself as he really is, repent, and make proper confession. There is no glory or salvation in one’s own reproach.

Guardian of Truth XXXII: 15, p. 463
August 4, 1988

By W. Frank Walton

“Awake, sleeper, and arise from the dead, and Christ will shine on you” (Eph. 5:14, NASB). Sinners must be converted or awakened from the sleep of spiritual death to rise to spiritual life in Christ (cf. Jn. 6:25). Being “enlightened” (Jn. 1:9; 8:12), we have the vision of faith to see what worldly people will not see (Matt. 13:16).

Paul continues his urgent appeal: “Therefore be careful how you walk, not as unwise men, but as wise, making the most of your time, because the days are evil” (Eph. 5:15-16). Spiritual alertness enables us, to grasp heavenly truths and responsibilities. Seize every fleeting opportunity for good! Treasure the value of time! We only pass through life once.

Today, there’s a life and death struggle for the souls of men. In the real war of the worlds, two kingdoms collide. Eternity is at stake.

A Tragic Reminder

The Titanic’s final resting place has been discovered on the bottom of the icy Atlantic. Sensational pictures have been taken; artifacts have been removed. Awareness of that tragedy has been renewed.

On April 4, 1912, the Titanic slammed into an iceberg, ripping a huge gash in its side. Only enough lifeboats for about 700 people were aboard. As the band played “Nearer My God To Thee” and the “unsinkable” Titanic sank, 1,513 people met an untimely death in the frigid Atlantic. How sad!

But the greatest tragedy is that most, if not all, of the passengers could have been saved! The Titanic sank in the vicinity of the ship, the Californian. After hitting the iceberg, the Titanic fired distress rockets for over an hour to receive help from the Californian, which was known to be in the area. Why didn’t the ship respond? The officers aboard were asleep! The young officer on duty tried to rouse the captain, but he refused to be awakened. An investigation reported that if the Californian had responded urgently to the distress signals, all 1,513 lives could have been saved.

A Spiritual Parallel Today

Today’s tragedy is that millions are lost in sin and will die, not just physically, but spiritually forever in hell. Within the last 5 minutes, over 1,500 souls have left this earth. Where will they spend eternity? ” ‘ Is it nothing to all you who pass this way?” (Lam. 1:21)

We need a “wake up” call from the Word to rouse us to action. The church at Sardis was “established” with a reputation for soundness (Rev. 3:1). But the Lord rebuked them for not following through in their work. “Wake up, and strengthen the things that remain, which were about to die; for I have not found your deeds completed in the sight of my God” (Rev. 3:2). We are the eyes, feet, mouth, and hands of Jesus in our generation. If we don’t awake to save the lost, it will go undone.

Too many “sound” brethren are sound asleep to the world’s distress signals. Turmoil, greed, immorality, broken relationships, etc. could be signals from the lost that they’re looking for something better in life, but they don’t know where to find it. We can’t be caught snoozing while the world, languishes without the soul-saving gospel and the more abundant life in Jesus. “Awake sleeper” to your spiritual mission! We are saved to save others. We’re taught to teach others “what great things the Lord has done for you, and how He had mercy on you” (Mk. 5:91). Where is our Christ-like vision, compassion and urgency? We become better at those things we think about, value and practice the most. We need to put the “person” back into personal evangelism. We can equip ourselves, with the Lord’s help, and get involved in reaching, teaching and rescuing the lost. Awake to cataclysmic clash between light and darkness!

Modem Mediocrity In Evangelism

Do we really believe the world is dying without the gospel? Randy Reese, missionary in Japan, told about seeking support in a southern American church. One brother asked, “Why in the world do you want to go way over there and preach to those foreigners?” Randy replied, “Because they’re lost!” I guess they hadn’t thought about that.

To stir up intense, sustained interest in soul-winning, like that shown by Christ and the early church, in many brethren is like trying to lead cheers in a grave yard. There’s little, urgent response. Oh, we nod our heads that spreading the gospel is important and the church might send $ 100 a month to what’s his name some place over yonder. But is that enough?

We often hear, “People aren’t interested today like they used to be…. You can’t change folks nowadays . . . . It won’t do any good. . . . We tried a personal work class 10 years ago and it fizzled out. . . . Oh, they’re wrong and they know it, so why bother?” But evangelism has always been hard work, with, often little to show for the effort. Jesus had very few converts from his preaching in Chorazin, Bethsaida, Capemaum and Nazareth (Matt. 11:20-24; Mk. 6:1-6). We might talk to 10 people and quit, concluding that doesn’t do any good. Jesus preached and contacted vast numbers of people, but relatively few responded. Christ and his church faced great opposition, along with spiritual indifference and blindness, yet they were effective. Determined faith and zeal finds a way, not an excuse!

Perhaps our excuses are symptomatic of a lack of faith in the gospel’s power. The gospel is the message of the ages. It has much power to change the lives of sinners into saints. This joyous good news offers forgiveness and hope. It was designed for sinful, ungodly people.

Perhaps our lack of consistent, serious effort in personal evangelism is a lack of spiritual vision and urgency. Or, we might lack trust in the Lord to provide the increase. Providentially, he can open doors of opportunity for us to reach the sincere seeker of truth (Acts 18: 10; 1 Cor. 16:8-9; Rev. 3:8). Are we praying in faith for G6d to help open a door for the word? The early church did (Col. 4:3; Acts 6:4). We might have an “inferiority” or “grasshopper” complex (Num. 13:33) that we’re unable to do the Lord’s work before us. It could be plain, spiritual indifference and sinful laziness.

We might not be effective soul-winners because we’re so preoccupied with “brotherhood issues” that we don’t have much time for “God’s issue” of going into all the world with the gospel. While error should never be ignored or glossed over, it would be tragic to step over and ignore sin-sick souls all around us just to keep a critical eye on brethren all over the U.S.! Brother, if you want to fight sin and error, just look down your street or the community in which you live and there’s enough lost folk to keep us busy for a life time.

The early church didn’t get side-tracked or bogged down with “issues” so that they curtailed concentrating on the “issue.” When the circumcision issue disturbed some brethren in a particular area, Paul and Barnabas went to Jersualein to discuss this with affected saints. What did they talk about to brethren along the way? Were they consumed with the ominous circumcision issue? No. “They were passing through both Phenice and Samaria, describing in detail the conversion of the Gentiles, and were bringing great joy to the brethren” (Acts 15:3). When they arrived in Jerusalem to discuss the issue, did it dominate their thinking so as to cloud their gospel vision? No. They first discussed with the brethren in Jerusalem “all that God had done with them” (Acts 15:4). We can’t put evangelism on the back burnerl We must remember the main thrust of our mission.

We would be quite upset if over 50 percent of all brethren didn’t take the Lord’s Supper or give weekly. There’d be articles aplenty to stem the tide of digression. But are we just as concerned that well over 50 percent of all brethren didn’t actively try to teach the gospel to anyone last year? What about this grave digression from the New Testament pattern where they “went about preaching the word” (Acts 8:4; cf. Col. 1:6; 1 Thess. 1:8; 2 Tim. 2:24)? Each one was committed to teach one (Matt. 28:20).

Rise and Shine!

Christians are “sons of light and sons of day . . . let us not sleep as others do, but let us be alert and sober” (1 Thess. 5:5,6). We can’t go to sleep on our watch, even though it’s easy to rest in our comfort zone of “playing church” and writing others off as not worth the effort to teach. By our guilty silence, the blood of untaught sinners will be on our hands. (Read Ezekiel 33:2-9 and shudder!)

Let’s awake and be alert to the urgent mission of evangelism. As a practical suggestion, there’s a new paper, Spreading the Word, which is exclusively devoted to teaching Bible principles of evangelism. If interested, contact Bill Tuggle, editor; 950 Glendale Ln., Nashville, TN 37204!

Let’s rouse ourselves to be fishers of men. With the Lord’s help, we can study, learn, grow and equip ourselves to be “able to teach” (2 Tim. 2:24). With the Lord’s help, we can make a difference in the lives of many lost sinners by “snatching them out of the fire” (Jude 23).

Awake and Evangelize!

Give us a watchword for the hour,

A thrilling word, a word of power;

A battle cry, a flaming breath,

A call to conquest or to death;

A word to rouse the church from rest,

To heed the Master’s high request.

The call is given, ye host arise,

The watchword is EVANGELIZE!

To fallen men, a dying race,

Make known the gift of gospel grace.

The world that now in darkness lies,

O church of Christ, EVANGELIZE!

Guardian of Truth XXXII: 15, pp. 460-461
August 4, 1988