Truth Magazine

By Wm. E. Wallace

In early America, great swells of rebellion from innovation and error formed into a mighty movement back to the Bible.

In New England, Abner Jones and Elias Smith rebelled from the Baptists; in Virginia James O’Kelley turned away from the Methodists; in Kentucky Barton W. Stone forsook the Presbyterians; in Pennsylvania the Campbells first rejected the Presbyterians and then the Baptists. The spirit of these men and of that old “back-to-the-Bible” movement was exemplified in the work of Walter Scott on the Ohio Western Reserve. Here the ancient gospel spread like wind fanned fires across dry fields.

A large segment of the people and congregations, which have as their heritage this old restoration movement, have long lost the spirit and thrust of the cause. Even among those who are now counted as churches of Christ there is an enormous loss of restoration spirit and soundness. Yet, today there are new waves of restoration forces pressing the battle in respect of those early American restoration principles which harmonize with that book we call the New Testament.

From the extremities of the length and breadth of this country, and all between, come highly encouraging reports of activity in a great and growing swing to the conservative principles you read about in the Bible.

As I write these lines I am in “The Land of Eden,” famous 20,000-acre colonial estate of William Byrd, Virginia planter, author, and surveyor of the Virginia-North Carolina line. Here the Ridgeway Road congregation which swung away from Christian Church alliances a decade ago, now rejects similar innovations seen among some churches of Christ. Recently, I conducted a meeting in the Rio Grande Valley of Texas where most of the Spanish speaking churches are on the right and conservative side of current issues and where several English-speaking preachers and churches are waging an effective campaign. Before this, I was in a meeting on the Western Reserve of Ohio where can be found many sound, solid and active churches holding the lines against innovations. Recent experiences in the Little Dixie area of Oklahoma and along the Ohio River in Western Kentucky give me reason for encouragement and optimism. These are current reports from limited areas–but these reports are indicative of what is going on in the whole country. The cause is prospering!

What cause? The original restoration cause–not really “The New Restoration”– it is the old one still going on! While many congregations have stalled or stopped, bogging down under the load of institutional pressures, sponsoring church encroachments, and secular innovations, many others continue free from such hindrances to soundness.

TRUTH MAGAZINE has been a formidable foe to those who hinder the rebuilding of the walls of Jerusalem. TRUTH MAGAZINE has fought well, and has succeeded greatly Bryan Vinson, Jr. and all those who have worked closely with him have performed efficiently and accomplished much good. They are to be commended by us; they are blessed by the Lord.

It is with great pleasure that I join with Cecil Willis in taking over the responsibilities of publishing this paper. I do not know anyone I had rather work with in this kind of endeavor. I’ll feel secure in this effort, working with him.

It is with much appreciation for Bryan Vinson, Jr. that I began work on TRUTH MAGAZINE — appreciation for his confidence in Cecil and me; for his good work; his soundness.

We’ll be looking for the continual support of all those who write for TRUTH; who help it financially; who assist in many other ways. Without you we cannot keep the paper going. With your help we shall not cease.

Truth Magazine VI: 11, pp. 1a
August 1962

By Earl Kimbrough

The last days of the apostle Paul were spent in a Roman prison awaiting death under the wicked emperor Nero. Not long before his death, the apostle wrote his second letter to Timothy. This was the last of Paul’s apostolic letters, and in it he shows that he was gravely concerned about the condition of the church after his departure. False teachers had already begun to arise in the church “teaching perverse things, to draw away disciples after them.” Paul knew that the doctrinal and moral purity of the church would depend largely upon the soundness of the teaching it received. He therefore issued to Timothy a most solemn charge regarding the duty of one who preaches the gospel of Christ. Paul said, “I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.” (2 Timothy 4:1, 2.)

This divine charge needs to be observed by preachers today even as it was needed in Timothy’s day. The word of God has not changed, nor has the need for preaching the word changed. False teachers still arise “teaching things which they ought not, for filthy lucre’s sake.” These must be opposed and exposed so that disciples of the Lord will not be drawn from the truth by their “good words and fair speeches,” and so that others who would be servants of the Lord will not be led into the ditch by blind guides. Let us consider, therefore, some lessons we can learn from Paul’s charge to Timothy.

One could scarcely read these verses without being impressed with the fact that the first and foremost duty of a gospel preacher is to preach the word. The Lord did not intend that preachers as such should be pastors. The practice of calling the preacher the pastor of a church developed as a result of men’s rejecting the word of God as their guide in religion and in their establishing systems of their own choosing. In the New Testament churches there was always a plurality of pastors or elders over each local church. Paul’s practice was to ordain “elders in every church.” (Acts 14:23.) There was no such thing in that day as one man’s being the pastor of the church. Nor was the preacher considered a pastor simply because he preached the word. Sometimes a preacher was chosen by the church to serve as one of its pastors, but when this occurred the preacher served as pastor in addition to his service as a preacher. The duties of each office were kept separate and distinct. The elders or pastors were the overseers and rulers of the local church. The duty of the preacher was to preach the word.

Preaching the word is not a matter of choice with preachers. Preaching the word is a divine command. The preacher has no choice but to preach the word if he would serve the Lord. The command to preach the word is both inclusive and exclusive. Preaching the word includes preaching anything contained in the word. Preachers are not at liberty to omit any part of God’s truth regardless of how distasteful or unpleasant the preaching of it might be. He does not perform his work to please men. The Lord never intended for preachers to be ear ticklers. Paul declared, “I have fully preached the gospel of Christ.” (Rom. 15:19.) Concerning his work among the Ephesians he said, “I kept back nothing that was profitable unto you… 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 20:20, 26, 27.) And in writing to the Galatians, Paul said, “For do I now persuade men, or God? Or do I seek to please men? For if I yet pleased men, I should not be the servant of Christ.” (Gal. 1:10.)

Not only are gospel preachers required to preach the full gospel, but they are forbidden to preach anything other than the gospel. Listen carefully to these verses: “But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.” (Gal. 1:8.) “If any man speak, let him speak as the oracles of God.” (1 Pet. 4: 11.) “Whosoever transgresseth and abideth not in the doctrine of Christ, hath not God.” (2 John 9.) It matters not who the preacher is, nor how good and pious he may seem to be, he has no authority to preach anything not found in the word of God. Even an angel from heaven who would do so is accursed.

Obviously there are preachers who refuse to be governed by the word of God. Instead of preaching only the word, they go beyon1 the word to teach doctrines and commandments of men. What attitude are we to have toward such false teachers? Paul instructed the Romans to “mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.” (Rom. 16:17, 18.) The church is to mark and have nothing to do with the exponents of error. Then, too, God makes each person individually responsible for the teaching he receives. Each must “prove all things; hold fast to that which is good.” (I Thess. 5:21.) It is dangerous to put so much confidence in a preacher that we accept whatever he says without examining it in the light of the Scriptures. Paul said, “And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another.” (I Cor. 4:6.)

Paul’s charge to Timothy states that the word must be preached “in season out of season.” He commanded Timothy to “be instant in season, out of season.” To “be instant” means to be ready always, to be persevering or steadfast in. “In season, out of season” indicates that the preacher is not to wait for convenient times to preach the word, but he must discharge his duty at all times whether it is welcome or not. The preacher must be constant in the discharge of his duty to preach the full gospel of Christ. He is not at liberty to choose seasons of personal convenience to do his preaching. Paul did not fail to preach the word even when it caused him to be hated and despised even by some of his own brethren in the church. He preached the word when it resulted in beatings, imprisonment, and eventually death.

Preaching the word involves reproving, rebuking and exhorting. Paul said, “Reprove, rebuke, and exhort with all longsuffering and doctrine.” Bible preaching is therefore both negative and positive. The word of God is “pro” some things and it is “anti” some things. The faithful preacher will necessarily be for those things authorized in God’s word and against those things, which are not authorized. The word of God being his only rule o f doctrine, he will “reprove” and “rebuke” whatever he finds contrary to the sound doctrine, and he will “exhort” or “encourage” men to follow the course of conduct which the word prescribes. “We walk by faith, not by sight.” This reproving, rebuking and exhorting must be done “with all longsuffering and doctrine.” Much harm is done when preachers are impatient with people and when they forget that teaching and learning are often slow processes. But when the preacher faithfully performs his negative and positive obligation to preach the word “with all patience and teaching,” God will give the increase to his labors. Souls will be saved and made ready for the harvest of God, which Christ one day will reap for the heavenly garner.

It is a source of deep regret that the average 20th century preacher pays little or no attention to Paul’s charge to Timothy. Instead of devoting himself to preaching the word, the modern preacher is more often a promoter, an organizer, and an administrator than a teacher of the truth. Instead of preaching the pure word, he is often so wrapped up in human creeds and traditions that he all but loses sight of the word. He is usually more interested in pleasing the church that pays him or the higher-ups who have charge of his destiny, than he is in pleasing God. The average modern preacher promotes the “social gospel”, which is more interested in man’s welfare on earth than in preparing him for heaven when this fleeting life is over. He is generally more concerned about the size of the church he preaches for, the amount of his salary, and positions of honor in the community, than with humbly serving the Lord Jesus Christ. Yes, Paul’s charge to preachers needs to be made the standard for ministerial conduct today.

“I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word; be instant in season; out of season; reprove, rebuke, exhort with all long suffering and doctrine.” (2 Timothy 4:1, 2.)

Truth Magazine VI: 9 &10, pp.6-7
June & July 1962

By Morris W. R. Bailey

“Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am king. To this end have I been born, and to this end am I come into the world, that I should bear witness unto the truth. Everyone that is of the truth heareth my voice. Pilate said unto him, What is truth?” (John 18:3 7, 38.)

The reader’s attention is directed to the question asked by Pilate. What is truth? Truly this should be a thought-provoking question. In every line of human endeavor there is nothing more challenging to the human mind than the search for truth, and nothing is broader in its implications. I have often wondered what prompted Pilate to ask this question. Was it cynicism? Or was there aroused in Pilate a sincere desire to learn more about the nature of Christ’s kingdom and the constitution on which it rested? It will be observed that when Pilate asked this question he was under extreme pressure. He was in a most difficult position, faced with the urgency of making a momentous decision. Actually he was between the horns of a dilemma and faced with the necessity of making a choice between two decisions. Before him stood Jesus Christ whom Pilate knew to be innocent of all the charges brought against him. Three times he had brought down his judgment, –I find no fault in him. Pilate could therefore have dismissed the charges and released Jesus. But out beyond stood the bloodthirsty mob of Jews, determined that Jesus must be put to death. The situation was tense. Any moment it threatened to erupt into a violent uprising. This, Pilate could not afford. An uprising now, could easily cost him his prestige, and possibly his position. It was under these conditions that Pilate asked the question of our text, –What is truth?

Whether it was asked cynically or sincerely by Pilate, the question is a most challenging one. Eternal issues are involved. It is especially important today when viewed against the background of current religious attitudes. We are living in an age when people like to boast of religious tolerance and broadmindedness, and when there is little in the line of genuine religious conviction. The popular concept that is echoed from so many pulpits today, and which is more and more being woven into the warp and woof of twentieth century religion is that different and conflicting religious beliefs are no cause for concern, because it doesn’t make any difference what one believes just as long as they are sincere. In other words, the test of doctrinal purity today is not truth but sincerity.

Because of this lack of genuine conviction regarding truth, the religious world has undergone a very pronounced change in its attitude toward religious controversy and the discussion of religious differences. Gone is the militant spirit of yesteryear that prompted sectarian preachers to challenge for public discussions in which to promote and defend their doctrines. Sometimes sectarian preachers debated one another when both were wrong. But at least they realized then what many people don’t seem to realize now, –that two conflicting doctrines cannot both be true. But it seems like those days are gone and in the place of conviction there has grown up the sickly and sickening attitude that it is all right to believe anything if one believes it sincerely enough. What do most people care today if the doctrine preached by those who call themselves Jehovah Witnesses makes man nothing more than a super-animal and denies the bodily resurrection of Christ? What do most people today care if the doctrine preached by Mormons, when pressed to its logical conclusion, makes God nothing more than a glorified human being and living in polygamous relationships? In fact, the only thing that is wrong, in the thinking of many today, is to believe that some body else is wrong. That is being narrow-minded, and is anathema to the thinking (or lack of thinking) that characterizes this age.

If there is to be any way out of the morass in which the religious world is lost today the first step will in the very nature of things have to be a change in men’s attitude toward truth. There will have to be a sincere appreciation for, and a genuine search after truth. People need to ask again the question asked by Pilate,–What is truth? The dying embers of human philosophy that judges doctrines by sincerity, popularity, or expediency must be fanned into a flame of consuming zeal for truth. The stagnant pools of apathy must be replaced by the moving stream that rolls eagerly on toward the sea of eternal truth. Unity as an end in itself is not sufficient. Men may be united in error. The unity for which Christ prayed and for which Paul pleaded will be a by-product of the religious world’s acceptance of truth. What saith the Lord? What do the scriptures teach? A sincere appreciation for the importance of these questions, the proper answer thereto, and a proper application of the principles involved are the only hope for an ailing Christendom.

The apathy toward doctrinal purity that is so prevalent today is inexcusable. God has not left man without witness as to the importance of truth and its function in saving the lost and bringing wayward man back to God.

Makes Us Free

“Jesus therefore said to those Jews that believed him, If ye abide in my word, then are ye truly my disciples; and ye shall know the truth and the truth shall make you free. They answered unto him, We are Abraham’s seed and have never yet been in bondage to any man: how sayest thou, Ye shall be made free? Jesus answered them, Verily, verily, I say unto you, Everyone that committeth sin is a bondservant of sin.” (John 8:31-34.)

Thus does Jesus tell us that we are made free from sin by the truth. Freedom is a much-cherished hope for anyone in bondage and for which men will pay almost any price. Nations under the rule of a cruel foreign power have often risen up in rebellion to obtain their freedom. Prisoners of war have often spent months digging tunnels or have even sacrificed their lives in a break for freedom. The man behind penitentiary walls look forward to the day of his release and freedom.

But the most bitter and most exacting of all bondage is man’s enslavement to sin. Sin is a hard and cruel taskmaster. It exacts much, but gives so little in return. It holds man bound with fetters not easily broken, a slave to his own passions and appetites. The tens of thousands of alcoholics throughout the nation stand as grim evidence of the enslaving power of sin. Freedom from sin is therefore man’s greatest need. Happily for man there is a means of deliverance from the bondage of sin. Jesus said that the truth makes man free. But if it takes the truth to make us free from sin, then it is most certain that error will not, and it is the sheerest folly for man to seek refuge in false doctrine regardless of how sincere he may be. If it takes the truth to make us free from sin, should not the quest for truth be the most important thing in life and worth any sacrifice or any price?

Saved by Believing Truth

“And for this cause God sendeth them a working of error, that they should believe a lie: that they all might be judged who believed not the truth but had pleasure in unrighteousness. But we are bound to give thanks to God always for you, brethren, beloved of the Lord, for that God chose you from the beginning unto salvation in sanctification of the Spirit and belief of the truth.” (2 Thess. 2:11-13.)

Thus does Paul tell us that we are saved by believing the truth. The Bible represents man as lost in sin. To escape damnation, man must be saved from sin. Jesus announced that His mission to earth was to seek and save the lost. (Luke 19:10.) But God has made salvation conditional for man, and faith is one of the conditions. “He that be” lieveth not shall be condemned.” (Mark 16:16.) However it is not the mere act of believing something that saves man. It is what he believes. Let us illustrate it this way. Man lives by eating. But it is not the mere act of eating that keeps man alive. It is what he eats. He could starve to death eating some things. Man must drink to live. But it is not the mere act of drinking that sustains life. Water is nature’s own beverage without which neither man nor beast can long survive. But a few grains of strychnine added to a glass of water make a deadly potion. Man lives by breathing, but it is not the mere act of breathing that imparts life. It makes a difference what he breathes. Motorists have often died from breathing the deadly carbon monoxide fumes from the exhaust of an automobile.

And just so man is saved from sin by faith. But it is not the mere act of believing something that saves. Paul said that those who believe a lie will be lost. (2 Thess. 2:11, 12.) Man must believe the truth in order to be saved. And if it takes the belief of the truth to save, then how earnestly man should seek for the truth!Souls Purified

“Seeing ye have purified your souls in your obedience to the truth unto unfeigned love of the brethren, love one another from the heart fervently.” (1 Peter 1:22.)

Man in his unconverted state is unclean and therefore unfit for heaven. Before he can enjoy the hope of heaven he must be purified from sin. Peter tells us that our souls are purified by obedience to the truth. It is not sufficient that man obey something that he conceives to be right. Sacrifice and zeal can n ever take the place of obedience to the truth. Those who obey not the truth are lost. (Romans 2:8,9.)

Since man is made free from the bondage of sin by the truth; saved by believing the truth, and his soul purified by obedience to the truth, the question asked by Pilate nineteen hundred years ago is the most urgent question today. What is truth? In an article to follow we shall seek the answer to this question.

Truth Magazine VI: 9 & 10, pp. 14-16
June & July 1962

By Foy W. Vinson

There are many things that baptism will not do. It doesn’t change one’s heart, remove temptation, guarantee a sinless life or guarantee eternal life. And yet at the same time there are some things which baptism will do. Modern denominationalism has been almost entirely negative in its treatment of baptism to the point that to most people it is nothing more than an “outward sign of an inward grace,” which really means nothing at all. Regardless of such thinking, the New Testament makes some very positive statements relative to the design and effects of scriptural baptism. It teaches that baptism will do the following.

First, baptism will remit one’s sins. Men usually deny this but God’s word emphatically affirms it. In Acts 2:38 the apostle Peter told inquiring believers to “repent and be baptized — for the remission of sins.” Language could be no clearer! Penitent believers are to be baptized in order that they may obtain remission or forgiveness of sins. This fact explains the words of Ananias as he told Saul of Tarsus to “arise and be baptized and wash away thy sins–.” (Acts. 22: 16.) Some seek to evade the obvious conclusion of Peter’s statement in Acts 2:38 by interpreting the word “for” to mean “because of.” This, however, cannot be since relxntance and baptism have the identical design as per this passage, i. e., the “remission of sins.” No one contends that remission precedes repentance and therefore one cannot consistently contend that remission precedes baptism. So baptism does remit one’s sins.

Second, baptism will put one into Christ. In Galatians 3:27 we read: “For as many of you as have been baptized into (Christ have put on (Christ.” We are informed of this same fact in Romans 6:3. Nothing else is said to put us into (Christ. The word “into” is, defined as “from being outside of, as in place, state, forte, etc., to within.” In other words the term “into” describes the process of entering. Before one is put into Christ he is outside of Him and thus without Christ. Paul describes those who are “without Christ” as “having no hope, and without God in the world. ” (Eph. 2: 12.) In contradiction to this we are told that “in Christ” the following things reside: (1) all spiritual blessings (Eph. 1:3); (2) redemption or the forgiveness of sins (Eph. 1: 7); (3) salvation (2 Tim. 2:10); (4) consolation for the dead (Rev. 14:13); (5) a new creation of life (2 Cor. 5: 17). Other blessings in Christ could be mentioned, but these should suffice to cause us to be grateful that baptism does put one into Christ.

Third, baptism will put one into the death of Christ. Paul declares this in Romans 6:3, “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?” Again we have the word “into,” and it means the same in this passage as it does in Galatians 3:27. So until one is baptized he is out of or without the death of Christ. This means that such a person is in the spiritual condition that obtained before Christ died on the cross and which would have continued to obtain had he not died. This is so because there has been no personal application of the death or shedding of the Savior’s blood to the soul and correspondingly no derivation of the benefits accruing therefrom. The benefits of his death are expressed in such terms as redemption, forgiveness, remission, etc. (Eph. 1:7; Col. 1: 14; Matt. 26:28; 1 Pet. 1:18, 19.) A realization that baptism does put us into His death should assuredly increase our respect and appreciation for this ordinance.

Finally, Baptism will save us. This of course has been the gist of all the observations made thus far concerning what baptism will do. Whether we mention that baptism puts one into Christ, or remits ones sins, or puts one into the death of Christ, all of these points can be equated or summed up in this last one, i. e., that baptism saves us. However, Peter makes this precise statement in 1 Peter 3:21 when he says, “The like figure whereunto even baptism does also now save us–.” This settles the matter once and for all. Any doctrine on baptism, which robs it of this accomplishment, is a false one. The only reason that need be given for why it Let us realize the limitations of baptism, but saves is that God has so stated in His word at the same time let us not be unconscious and has made it a condition of salvation or inappreciative of its accomplishments.

Truth Magazine VI: 9&10, pp. 8-9
June & July 1962