Truth Magazine

By Earl Kimbrough

Seven times during the six hours Jesus was on the cross he spoke words that have been preserved in the gospel story. All of these together would make no more than a short paragraph, yet they comprise a microcosm of his earthly ministry. These sayings radiate from Calvary like a spectrum diffracting the everlasting rays of redemption’s plan. Here all facets of salvation are represented. The traits of God that drew the plan are evident, as are the sins of the world that made it necessary, if sinners are to stand sinless before God and live with him in eternity.

The Prayer For Forgiveness

“Father, forgive them, for they do not know what they do” (Lk. 23:34). These words came soon after the Roman soldiers crucified the Lord, if not while they were nailing him to the wooden beams. “Them” includes all who had part in his death – the rulers, the mob, the soldiers. But their ignorance, whatever its nature and scope, was not absolute. While most did not realize they were crucifying the Messiah, at least some knew Jesus was innocent of the Jews’ charge for Pilate three times declared him innocent (Lk. 23:1-22).

Their ignorance did not excuse them, but it kindled the compassion of Jesus that brought forth the prayer. “If ignorance does not excuse a crime, it at least diminishes the atrocity of it” (Adam Clarke). The prayer proves Jesus’ qualification to be our High Priest, which requires “compassion on those who are ignorant and are going astray” (Heb. 4:15; 5:1,2). It also helps explain the meaning of his death (Heb. 2:9). He died for all and this prayer shows that, as God was willing to forgive his Son’s murderers, he will forgive all who turn to him for salvation.

The prayer fulfilled the words, “and he made intercession for the transgressors” (Isa. 53:12). But his intercession did not obtain instant or unconditional pardon. The prayer was answered by the gospel of Christ and depended on the sinners repenting and being baptized (Acts 2:38; 3:14-17). It was then that those for whom he prayed were forgiven. The intercession Jesus made for them presaged the intercession he now makes for us at the right hand of God (Heb. 7:25).

In this prayer, the Lord left a beautiful example. There is nothing more lovely than forgiveness, nor more unlovely than unforgiveness. But some who claim to follow Christ have not learned this, or else ignore it. They grow so bitter toward others that they will not forgive. They exchange love for hate, dishonor Christ, and jeopardize their souls. Paul said, “And be kind to one another, tender hearted, forgiving one another, just as God in Christ forgave you” (Eph. 4:32).

The Promise to the Robber

“Assuredly, I say to you, today you will be with me in Paradise” (Luke 23:43). When Christ was crucified, he was “numbered with the transgressors” (Isa. 53:12). He not only was counted as a criminal, but he was executed in the midst of criminals. Earlier the robbers joined in reviling him (Matt. 27:39-44). But as the day climbed toward noon, one repented and turned to him in faith. He confessed Christ, saying, “Lord, remember me when you come into your kingdom” (Lk. 23:39-42). Questions flood the mind at this point.

Why did the robber repent? How deep was his faith? What did he expect? How much did he know? Was he saved without baptism? Obviously his knowledge and faith were weak and limited. Some may have demanded a more perfect measure of these. But the man knew enough and believed enough to satisfy the Lord and that should satisfy us. Christ said he would be with him that day in paradise, the state of “pleasure and delight” where the Lord’s spirit remained between his death and resurrection. By his promise to the penitent robber, Christ gives assurance to the fallen race of Adam that he died to open heaven’s gate to all who receive him (Jn. 1:12). Here also is proof of immortality and everlasting life.

This man is not an example of salvation under the Great Commission. Before Christ died, he had power on earth to forgive sin upon any condition – or no condition if he chose (see Matt. 9:6; Lk. 8:48). But after the New Testament became of force following his death, all must meet its conditions to receive its benefits (Heb. 9:15-17). No one today can be saved like the “thief on the cross.” Jesus now says, “He who believes and is baptized shall be saved” (Mk. 16:16).

The Concern for Mary

Woman, behold your son! ” “Behold, your mother (Jn. 19:26,27). Jesus did not forget his mother when the sword of Simeon’s prophecy pierced her soul (Lk. 2:35). He had no material wealth to leave her, but he left something far more precious: someone to provide her with loving and sympathetic care. How often are aging parents denied this simple want by their children? The commitment of Mary to John occurred shortly before darkness covered the land and while she could still clearly see the living face of her Son.

John understood the Lord’s words and took Mary to his own home. The beloved apostle’s obedience here cannot be discounted as a factor of his long life (see Eph. 6:3). But why did Christ commit Mary to John since she had other children? The reason is not disclosed and speculation is worthless. It is sufficient to know what happened. John, perhaps more than any other, possessed the qualities Jesus wanted in one to look after Mary. “Honor your father and your mother” is the first moral precept of the Mosaic Law (Ex. 20:12). This shows the priority God places on this duty and it was in keeping with it that Jesus gave us a supreme example of filial piety.

The Offering for Sin

“My God, My God, why have you forsaken me?” (Matt. 27:46; Mk- 16:34) This was not illusion, but reality. But how and why did it happen? Behind the Lord’s cry is a mystery we cannot penetrate. Eternity alone can fully explain it. It took place when the ninth hour drew near and while darkness covered the land. “These words can only express the idea that he was treading the winepress alone” (B.W. Johnson). He was left on the cross for a time to struggle in pain and agony without a sense of his Father’s presence.

This seems to have been the most grievous of his sufferings and it lies at the very heart of his mission. “We may not know the significance of that act on the part of the Father, but it seems that the sacrifice of Jesus had to be complete. The sinner is separated from God; and God, for the moment withdrew his presence from Jesus as if he were a sinner. That, at least, is what occurred, even though we may not know the significance of the act” (R.L. Whiteside). The cry can only be understood in the light of the sinless Son of God bearing the sins of the world.

In discussing the ministry of reconciliation, Paul said, “For he made him who knew no sin to be sin for us, that we might become the righteousness of God in him” (2 Cor. 5:21). “Christ was made sin for us, a curse for us; and therefore, though God loves him as a Son, he frowned upon him as a Surety” (Matthew Henry). Christ became sin, but he did not remain sin. He for the moment took the place of sinful men that they might receive the righteousness which he, in consequence of his sacrifice, could give. At that hour, he experienced separation from God, completing his identity with the human race. Because he went through it, he can help those who go through it. “But none of the ransomed ever knew; How deep were the waters crossed; Nor how dark the night, That the Lord passed through, Ere he found his sheep that was lost” (Elizabeth Cheplane).

The Physical Suffering

“I thirst” (Jn. 19:28). This sprang from Christ’s awareness that “all things were now accomplished” regarding the offering of himself and that the Scripture might be fulfilled. One purpose of John is to prove the humanity of Jesus (Jn. 1:14) and here he brings the reader face to face with the reality of his fleshly anguish. These words not only establish his suffering on the cross, but they connect him directly with prophecies that foretold and describe his suffering (Psa. 69:19-21; 22:11-17). He endured the cross without complaint until near the end, and he complained then only to complete the proof that he is the promised Messiah, making sure that all prophecies concerning him were faithfully fulfilled.

The Fulness of the Sacrifice

“It is finished” (Jn. 19:30). The original means, “It is finished and is forever done.” This implies a consciousness that his mission was done. He spoke not in weary defeat, but in glorious triumph. His words are connected with his sufferings, the core of his atoning sacrifice, by the preceding words, “I thirst.” “Now a vessel full of sour wine was sitting there; and they filled a sponge with sour wine, put it on hyssop, and put it to his mouth. So when Jesus had received the sour wine, he said, ‘It is finished'” (Jn. 19:29,30).

Having suffered physically and spiritually, Jesus completed his sacrificial service. Many things ended with the death of Christ, but what is meant here especially is the work of man’s redemption in so far as it pertained to the offering for sin. What is left for us but to hide in the cleft of his pierced side and to seek the cleansing power of his shed blood (Rom. 5:9; 1 Jn. 1:7).

The Commitment of His Spirit

“Father, ‘into your hands I commend my spirit'” (Lk. 23:46). The prayer is from Psalm 31:5, with the addition of “Father.” We are told this verse was the first prayer Jewish parents taught their children to pray at night, somewhat like we were taught to pray, “Now I lay me down to sleep.” Even in the agony of the cross, Jesus died with a prayer of assurance on his lips, as peacefully as a child falling asleep in his father’s arms.

Here Jesus offered up his life as “a ransom for many” (Matt. 20:28). He recommended his spirit to his Father’s hands to be received in paradise and returned the third day. In this he sanctified the words of David to the comfort of all dying saints. Stephen used them in substance, saying, “Lord Jesus, receive my spirit” (Acts 7:59). When David Lipscomb died, his beloved companion who kept a vigil at his side, bowed her head and said, “Lord Jesus, receive his spirit.” Thousands of faithful Christians have died with these words in their heart and on their lips.

“Lifted up was he to die, ‘It is finished, ‘ was his cry; Now in heav’n exalted high; Hallelujah! What a Savior!”

Guardian of Truth XXXI: 20, pp. 624-625
October 15, 1987

By Morris D. Norman

It is not insignificant that about one fourth of the gospels is given over to the “passion week” in the life of our Lord, and that nearly half of this deals with the last twenty-four hours prior to his burial. There is immensely more to “Christ and him crucified” than just the shedding of blood. That blood was indeed the blood of the only begotten of the Father. the unique Son of God and all that this means. God declared, both at his baptism and at the transfiguration, “This is my beloved Son in whom I am well pleased,” and then at the resurrection: “Thou art my Son, this day have I begotten thee” (Acts 13:33). He is declared, then, to be the “Son of God with power according to the spirit of holiness by the resurrection from the dead” (Rom. 1:4). Jesus Christ, who became like unto his brethren and who was tempted in all points like as we, yet without sin, will bring many sons into glory (Heb. 2:9-18). We become the children of God by faith when we “put on Christ” in baptism (Gal. 3:26,27). Paul served God in his spirit in the gospel of Christ (Rom. 1:9), for it was Christ who lived in him through faith (Gal. 2:20). If we miss this basic truth we miss the heart and core of the gospel.

Although the divine record of Gethsemane is brief (30 verses in four gospels), it is one of the most poignant events in the life of Christ. Not since the wilderness had he had such trials. He had faced and overcome many things in three and one-half years: worldly acclaim when they would have made him king; discouragement when his followers lacked understanding and followed for the loaves and fishes. He had successfully disputed with the scribes and Pharisees over their false concepts and traditions. Now, in Gethsemane, he faces the greatness conflict of all, that of the spirit over the flesh.

Christ knew full well what was before him. It is very likely he had seen crucifixions before since this was the common practice of capital punishment. He knew his destiny before he came into the world. At the beginning of his ministry he said, “Destroy this temple, and in three days I will raise it up” (Jn. 2:19). Months before the events he told his disciples what would happen (Matt. 16:21) and the details became more graphic as he drew nearer Jerusalem (Mk. 10:33,34). There is no mistaking it, he knew what was before him.

The last week was spent in pin-pointing why God judged the nation of Israel and in teaching needed last minute lessons to the twelve. He may lose the nation but not those who had followed him. Even here the true nature of his mission comes clear as he speaks of his broken body and shed blood for a covenant for the remission of sins. In washing his disciples feet he teaches the real essence of his kingdom, humble service. If they would abide in him through love they would bear fruit and the Comforter would come to guide them into all truth that they could be witness of him.

Having prepared the twelve as best he could for the coming events, he now prepares himself. He comes to the garden where he often went. He exhorts the disciples to pray that they not enter into temptation, for their trial would be great. Then he goes a bit further, with sorrow of soul and anguish of heart he prayed three times, “Abba Father, all things are possible unto thee; remove this cup from me: howbeit, not what I will, but what thou wilt” (Mk. 14:36). Here he fought his battle and won his victory over his humanity, able to face his trial and death with courage and determination. As he emerges from the garden he is in complete control, not his enemies. He permits them to take him (he could have called down 12 legions of angels; even Pilate had no power but from above). There were no mockings, no blasphemy, no false accusations, no scourgings that could rile him. He is the master of the events; at each step he has composure and control.

He is able to accomplish and endure the agonies and trials of his death because he knew full well his purpose and destiny, that he must die in Jerusalem, for it was heaven’s will that he be offered up for all humanity. “Now is my soul troubled, and what shall I say, Father, save me from this hour? But for this cause came I unto this hour” (Jn. 12:27). Thus, he faced the ordeal with determination, for it was in Gethsemane that he made his victory, and having made it, he went through the ordeal as no other man could have.

Every Christian has his Gethsemane. Initially, it comes at his conversion, when he must come to grasp with the reality of sin in the battle between the flesh and the spirit. With this thought in mind read Romans 6-8, Galatians 3:26-4:7 and Hebrews 5:5-9. In these and many other passages we see the similarity between Christ’s trial and ours. By the same “spirit of holiness” that the Lord had to give him his victory in his most compelling hour, we may have victory over the flesh. To have our dominion over death, to die no more, we are to crucify the old man that the body of sin might be done away, that we permit not sin to reign any longer in our mortal bodies. Having been servants to sin, we obeyed from the heart the form of doctrine to which we were delivered and became free from sin and servants of righteousness. We have not received the spirit of bondage again unto fear, but the spirit of adoption whereby we cry, “Abba, Father” (Rom. 8:12-17). “For whom God foreknew, he also foreordained to conform to the image of his Son” (8:29). In our obedience we “put on Christ.” He redeemed those who “were under law that they might receive the adoption of sons. And because ye are sons, God sent forth the Spirit of His Son into our hearts, crying, Abba, Father” (Gal. 3:26-4:7).

When he was in the flesh he “offered up prayers and supplications with strong crying and tears to him who was able to save him from death” and was “heard for his godly fear, though he were a Son yet learned he obedience by the things which he suffered, and having been made perfect, he became to all them that obey him the author of eternal salvation” (Heb. 5:7-9). “Wherefore, having received a kingdom which cannot be shaken, let us have grace, whereby we may offer service well pleasing to God with reverence and awe” (Heb. 12:28).

If we are to overcome sin in the flesh and sit down with Christ on his throne, we must acquire the spirit of Christ. This fact comes back to us over and over in the gospel message: “Be like Christ. ” The song, “In The Hour Of Trial” expresses it well: “Bring to mind sad Gethsemane.” Have you noted how many of our songs center around the garden? With our spirit after the likeness of his spirit, we are the sons of God (Rom. 8:16).

The entire life of Christ was to fulfill heaven’s will, this was his destiny. “Then said I, Lo, I am come (in the roll of the book it is written of me) to do thy will, O God” (Heb. 10:7). He continually declared he came not to do his own will, but that of his Father. He overcame all temptations, his life was a life of continual victories. But they all reached their height in the scenes around the cross. And Gethsemane was the decisive battle ground. His will became the will of the Father’s in the greatest of all sacrifices, his own life.

“Look unto Jesus, the author and perfecter of our faith, who for the joy that was set before him endured the cross despising the shame, and hath set down at the right hand of the throne of God” (Heb. 12:2). Know your destiny: we are people bound for eternity. Christians are strangers in a foreign land, pilgrims on their way to the city whose builder and maker is God. Let nothing of this realm keep you from going home. Know God’s purpose.

We have been given life to be servants of righteousness, to be pleasing in the sight of our king. We cannot, under any circumstance, give way to the temptations of the adversary. Remember the determination that brought you to the waters of baptism, and with the spirit of Christ, be not entangled again in the corruption of this world.

Use the power of prayer, even as did our Savior. Face each crisis and each trial with, “Abba, Father, not my will, but thine be done.”

Guardian of Truth XXXI: 20, pp. 613-614
October 15, 1987

By James R. Cope

When I survey the wondrous Cross

On which the Prince of glory died,

My richest gain I count but loss,

And pour contempt on all my pride.

Where the whole realm of nature mine,

That were a present far too small;

Love so amazing, so divine,

Demands my soul, my life, my all.

These are the familiar words of Isaac Watts (1674-1748), the most eminent English hymn writer in history. They well serve as the introduction to the remarks to follow.

When I survey the history of the physical cross I see two pieces of wood so attached to each other as to support the full weight of a living human body with outstretched arms attached by iron spikes driven through the hands and feet of that body. I see an instrument of death much more cruel to its victims than sword or burning-at-the-stake because its pain continued so much longer. Historians tell us that the cross was used by the Phoenicians, Cartheginians and Egyptians, especially in times of war, prior to its usage by the Romans. Probably even before the time of Christ the dread of this instrument of death symbolized the cares and burdens of life. Matthew, Mark and Luke reveal that Jesus said he would be scourged and all four gospels indicate that scourging occurred prior to his bearing his own cross to the death site. The victims of scourging sometimes died before crucifixion. Crucifixion’s victims often lingered two or three days. Breaking of the victim’s legs hastened death but “when they came to Jesus and saw that he was dead already, they brake not his legs” (Jn. 19:33).

The Jewish Leaders’ Hatred

When Pilot asked, “What shall I do with Jesus?” the Jewish answer bespoke their deep hatred for Jesus. Their response, “Crucify him, crucify him! ” reveals the malice which the Scribes and Pharisees, who sought to control Jewish thought, had for Jesus. When I survey the wondrous cross I see the symbol of his love for his enemies which contradicted the Jewish politicians’ hatred of him. Jesus disappointed their hopes for worldly power and prominence which they mistakenly attached to the Messiah’s reign. Just as increasingly, “the common people heard him gladly” (Mk. 12:37), so the chief priests and Scribes and Pharisee leaders saw their control of the masses slipping from themselves. The Jewish leaders were not political dumb heads. They knew Roman procedure and that they were those with whom Pilate knew he had to deal directly and officially. After all, was not “the Governor” the political appointee of Caesar? Were not they the official Jewish spokesmen for the Jewish nation? I have no reason to think that the same “multitudes” that so often heard the teaching of Jesus in rural Judea and Galilee constituted the “multitudes” controlled by the chief priests, scribes and Pharisees in the early morning hours of the crucifixion day. The longer Jesus was free to teach the masses of Israel in Galilee and Judea the less credence the officials of Judaism retained with the Jewish nation overall. These politicians were experts who hated the popularity of Jesus with the “common people” who “heard him gladly.”

When, therefore, I survey the wondrous cross I can somewhat understand the appeal of the gospel story to the masses of Jews who saw and heard the basic facts and truths preached by the apostles on and after the Pentecost of Acts 2. Increasingly God’s scheme to redeem sinners from sin became clear to those who heard the gospel.

The Cross and Paul

When I survey the wondrous cross I discover the secret of the brilliant and honest young Saul of Tarsus and his commitment to the person and work of Jesus Christ. This zealous youth had been so glued to the Pharisaic concept of Judaism that he believed the Jewish disciples of Jesus should be imprisoned or killed. Gladly he gave his vote to this end. He punished them in the synagogue and strove to make them blaspheme, persecuting them even to foreign cities until he met the resurrected Jesus on his Damascus journey of madness (Acts 26:9-20). Thereafter he gave his whole life to knowing nothing “save Jesus Christ and him crucified” (1 Cor. 2:2). The cross of Jesus became his everything and is reflected in his words, “Far be it from me to glory, save in the cross of our Lord Jesus Christ, through which the world hath been crucified unto me, and I unto the world” (Gal. 6:14). (I pray that this may be my commitment.)

The Cross And Worldly Wisdom

When I survey the wondrous cross I see the inability of worldly wisdom to bring sinful souls to God. Nothing identifiable with the wisdom and philosophy of men apart from God’s revelation had or can ever have anything to do with man’s salvation from sins. The very thought of a Messiah who suffered at all, much less for others, was repugnant to Jewish thought. That crucifixion would be the means of such suffering was, if possible, more ridiculous because, to most Jews, crucifixion argued the justice of the guilt charged upon the one crucified. Such an attitude then as now completely ignores such a prophecy as Isaiah 53. The idea of a crucified hero was a sign of weakness to the Gentile mind. To the Gentile such a person needed to be defended rather than worshiped. No wonder that “God chose the foolish things of the world that he might put to shame them that are wise,” that he chose “weak things” as opposed to the “strong”; that he chose “base” and “despised” things, as appraised by human wisdom, that “no flesh should glory before God.” All this helps the believer understand why “not many wise after the flesh, not many mighty, not many noble” were or are receptive to the simple story of infinite love and wisdom reflected in the gospel. All should consider carefully 1 Corinthians 1:18-31 for Paul’s point of view on God’s plan for conquest of honest hearts.

The Cross And God’s Grace

When I behold the wondrous cross I see the symbol of God’s grace extended to all sinners willing to accept salvation on gospel terms, not on the merits of their own good works, fleshly origin, material worth or religious inheritance. “Far be it from me to glory, save in the cross of our Lord Jesus Christ, through which the world hath been crucified unto me, and I unto the world” (Gal. 6:14).

The Cross And Caesar

When I behold the wondrous cross, I see the same principle of the rule of civil government in punishing evil doers which Paul declares when he says, “But if thou do that which is evil, be afraid: for he beareth not the sword in vain: for he is a minister of God, an avenger for wrath to him that doeth evil” (Rom. 13:4). Pilate, as a civil governor, was God’s agent to use either sword or cross to punish those whose just punishment deserved either weapon for the execution purpose. Jesus deserved not to die by means of either weapon but this does not change the principle that the cross was a means of punishing evil doers, e.g., the two robbers crucified beside Jesus. The cross for Jesus was unjust but for those deserving death the cross was optional with Pilate in punishing evil men which, for all I know, deserved death (Rom. 13:2-5). In yielding to the demands of Jesus’ critics, however, the civil power which said, “I find in him no fault” (Jn. 18:38) became a party to the very cry of those Jews who demanded the Savior’s death.

The Cross And Divine Providence

When I behold the wondrous cross of Jesus I see something about God’s over-ruling the evil purposes of men to praise him. Enemies of our Lord then and now, saw Jesus as an obstacle in their way of controlling the religious population. The elders, chief priests and scribes had long managed Jewish thought by their traditions and self-made decrees. Like a spring thunderstorm, Jesus simultaneously set afire their unauthorized religious hypocrisy and immoral lifestyle. Like a refreshing breeze there was his simple teaching in parables and word pictures of the nonmilitary nature of the kingdom of God. Then came his preachments to be the Messiah of Old Testament prophets reinforced by his sinless life and confirmation of his claims to be the Son of God. These constituted the moral and spiritual revolutionary doctrine which, in time, was to dethrone the Jewish hierarchy from its self-appointed dictatorship of self-will and self-service and replace it with the person of God’s only Son whose refreshing appeal was that of the truth which alone can release religious captives from Satan’s prison.

The Cross And The Crown

When I survey the wondrous cross upon which my Savior died, I see beyond this instrument of death a living hope for myself and all of Adam’s other children who have fallen by Satan’s deception. I say this because of what Jesus promised to do with his own life and, by my own faith, for my personal life! Yes, for me! Yes, for you – my brother, my sister! You see, my friend, Jesus came to this world of sin, sickness, sorrow, death, dying, and disappointment to “make all things new”! As the darkness of night precedes the dawn of day, so the gloom of the garden grave gives way to the glory of God. “He is not here, but is risen!” This is the song that angels sing – the song of redeeming love, the song of life eternal!

‘Tis true! ‘Tis true! “The way of the cross leads home” because the way of the cross is the way to glory, the way to God! Without the cross there is no crown; without the grave there is no glory. By his death on the wondrous cross he paid the price for my redemption. By his resurrection he validated the fact of life beyond death. That he showed himself alive is confirmed by the living witnesses who willingly gave their lives to verify their personal testimony regarding what their eyes saw and their ears heard. Because of his death I reached his blood shed in his death in my burial in baptism described in Romans 6:1-4 and from that grave of water I came forth to walk in a newness of life. Thank God for the cross of wood by which he enables sinners to become saints, to be wearers of the crown of life!

The Cross and Commitment

Finally, when I survey that wondrous cross on which the Prince of Glory died I see an abiding symbol of my personal responsibility as a disciple of Jesus. Many months before he was nailed to the cross of wood our Lord said, “He that doth not take his cross and follow after me, is not worthy of me” (Matt. 10:38). In similar vein when Jesus had told his apostles about his impending death and resurrection at Jerusalem and was rebuked by Peter for talking about such, he called Peter “Satan” and a “stumbling block” to the fulfilling of his earthly mission. Then, turning to his disciples, he said, “If any man would come after me, let him deny himself, and take up his cross, and follow me” (Matt. 10:24). This is duty! This is our Lord’s challenge to be heeded now. Truly, “The way of the cross leads home”!

The greatest barrier between me and complete submission to the Christ of the cross is myself – my own self-centered desires which Satan always uses to draw me away from the control of Christ. Yes, always and everywhere! Jesus said of his Father, “I do always the things that are pleasing to him” (John 8:29) and this is the challenge of the wondrous cross in every facet of my life. There is no crown of glory apart from the cross of duty – everywhere and every moment of this life! This is complete commitment!

Guardian of Truth XXXI: 20, pp. 609, 642-643
October 15, 1987

By Vestal Chaffin

Let us suppose that it is possible to turn back the pages of time for about thirty-five years. You and I are living in the year 1950; perhaps you are 20, 25, 30, or 40 years old. Both of us are members of the church of Christ. We are old enough to know what the Bible teaches about what the church should be in organization, work and worship. In all the Scriptures we find no authority for the church to build and support such institutions as the so-called orphan homes, the unwed mothers homes, homes for the aged, or fellowship halls for the young people, etc. We have been brought up by parents who are members of the church, and have heard many of the best gospel preachers in the brotherhood, such as N.B. Hardeman, H. Leo Boles, S.H. Hall, C.R. Nichol, R.L. Whiteside, and many others. Not only so, but we have carefully read the Bible ourselves, and we have learned that God’s word authorizes the church to engage in a threefold work: (1) evangelism (1 Tim. 3:15; Acts 11:22-26; 1 Thess. 1:6-8); (2) edification (Eph. 4:16); (3) helping the needy saints (Acts 11:27-30; 1 Cor. 16:1-2; Rom. 15:26). We have been taught by both the Bible and faithful brethren that we must respect the authority of God’s word, and where it speaks we must speak and where it is silent, we must be silent (1 Pet. 4:14).

In the year of 1950, you and I meet a man whom we shall call, “Mr. Stranger” who likes to talk about religion. In the course of our conversation, “Mr. Stranger” tells us that he knows of a religious body of people who are rather peculiar in some ways. He says that they claim to be following the Bible, and they teach that there is only one true church. They have the Lord’s Supper every first day of the week, etc. What would you and I say in reference to that bit of information? Would we not immediately conclude that he is talking about the church of Christ?

Our friend, “Mr. Stranger” continues and says this church has on, or about its buildings the name “Church of Christ” and its members just call themselves “Christians.” We might interrupt our friend, and say, “Oh that is the church that we are members of, the true church of Christ.” But says “Mr. Stranger,” let me tell you something else about this religious body. They include in their work that of building “Fellowship Halls,” for the entertainment of their members and their friends. They have in these fellowship halls, TV sets, ping pong tables and shuffleboards, snack bars, coke machines, and other such things. (Now remember, we are living in 1950.) So after hearing these things, we are in doubt about this being the true church of Christ. No doubt we would say, that sounds like some denomination to us.

“Mr. Stranger” continues and tells us that this church that he is speaking of, makes contributions to colleges from its treasury; has built a few hospitals in some of the foreign countries where they have missionaries, and they have medical missionaries. Some of the congregations rent their parking lots for extra income purposes, and some have invested some of their money in low rent housing projects; and he tells us that this church has a few unwed mothers homes supported directly from their church treasuries; that they have women lecturers in almost every college lectureship that they have; and that they have “Christian Student Centers” in many of the state colleges; and have women employed by the local churches as “Campus Missionaries” in some of the state colleges.

Now, in this year of 1950 in which you and I are living, what is our conclusion as to what this religious body is? Would we proudly say, “Well, that is the church of Christ, and it is really on the march”? Or would we say, “Well, even though it is wearing the right name, it just can’t be the true church of Christ, for the Bible does not authorize the church to engage in such things as you have described.” We would conclude, “This definitely is not the true church of Christ, but it is a denomination that has taken the right name but has the wrong practice.”

Why would we reach such a conclusion? First, because we know that the Bible does not authorize the church to engage in any of the works mentioned by “Mr. Stranger.” Second, in the year 1950 and prior to that time, no church of Christ was ever known to engage in such works. And very likely many gospel preachers (in 1950) would have hastened to write an article exposing such erroneous practices by a religious body wearing the name church of Christ. They would have sent a copy of their article to the Gospel Advocate, and the Firm Foundation, and both papers would gladly have printed it.

But now, in 1987, just thirty-seven years later the works mentioned by our “Mr. Stranger,” are freely engaged in by the “liberal” Churches of Christ, and your name is “Mud” if you oppose the things they are doing. Why this big difference in just thirty-seven short years? Has the Bible changed? No, but many have changed their attitude toward the Bible and its teaching. I dare say that in 1950, you could not have found a member of the church of Christ that would have said that it is right for the church to engage in such works. If we would have correctly judged a church engaged in such works in 1950 to be a denomination, then what does that make the “liberal” church of Christ engaged in such works today?

Many brethren living in 1950 who would have strongly opposed the church engaging in such works then, are still living today, and are going along with all these things, and will not raise their voice in protest. Brethren, just remember that 2 John 9-11, is still in the Bible. “Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: For he that biddeth him God speed is partaker of his evil deeds” (emphasis mine, VC). Some of these liberal churches have joined hands already with the denominational churches, by calling on their preachers to lead prayers and speak on some occasions. About the only thing they see that separates them is the mechanical instrument of music, and some liberal churches of Christ have accepted the mechanical instruments. What would you call a religious body that did such things, “The Church” or “A Denomination”?

Many good brethren have not thought this thing through as they should. The change has been so gradual that they have accepted it without question. Brethren, we need to give heed to the warning of the apostle Paul when he said, “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. For in him dwelleth all the fulness of the Godhead bodily” (Col. 2:8-9). “Take heed brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God” (Heb. 3:12). The conservative churches need to heed these warnings, lest they too drift away from the truth.

Guardian of Truth XXXI: 19, pp. 596-597
October 1, 1987