Truth Magazine

By Mike Willis

In recent months, considerable interest has been manifested on the subjects of “positive” and “negative” preaching. I have been reading in preparation for some future writing on the positive thinking philosophy circulated by Norman Vincent Peale, Mary Baker Eddy, Oral Roberts, and many others. I am more concerned at the present with the growing tendency to label preachers as exclusively “positive” or “negative,” creating factions among brethren. Some churches and preachers only invite “positive preachers” for their meetings, consider “negative preachers” as useless, and write like they have discovered something in the Bible which none of our forefathers before us could see. On the other hand, some brethren complain that “negative preachers” only invite “negative preachers” for their meetings, look at “positive preachers” with suspicion, and leave the impression on “positive preachers” that the gospel must be preached in an abrasive manner.

Surely an improvement in attitude toward our comparative abilities in preaching the gospel will help ease some tensions among us and toward that end this article is written.

The Church As The Body Of Christ

In 1 Corinthians 12, Paul develops the theme that the church is the body of Christ. He was faced with the problem in Corinth of men with differing spiritual gifts who were unable to work together. Those with the gift of tongue-speaking apparently thought that they had the most important spiritual gift and all others were relatively useless when compared to them. In overcoming this problem, Paul compared the dissension in the body of Christ to a physical body in which the ear and eye were competing with one another. Just because the eye cannot hear is no reason to conclude that it is not a part of the body and just because the foot cannot see is no reason to conclude that it is not a part of the body. He said, “. . the manifestation of the Spirit is given to every man to profit withal” (1 Cor. 12:7). Every spiritual gift was given to the entire body for what it could contribute to the overall functioning of the body. There is a need which every member fills. This lesson needs to be learned today just as certainly as it needed to be learned in Corinth in the first century.

We do not have the same abilities and interests in all areas of activity. Each of us has greater abilities in one area than another. Each of us differs in approach, style, and technique. Each preacher has different interests as to methods such as writing articles, radio or TV work, home studies, correspondence lessons, pulpit preaching, debates, charts, intensive classes, and the like – all devoted to spreading the truth and fighting sin. As each of us develops his abilities and pursues his interests, he contributes something to the overall functioning of the body of Christ as long as he preaches nothing but the gospel of Christ.

This truth needs to be applied to the discussion on “positive” and “negative” preaching. Some among us have greater abilities to move an audience, exhort to obedience, encourage to faithfulness, stir our hope of heaven, and otherwise do many works often associated with “positive” preaching. I pray that every man who is blessed with these talents will use them to the praise and glory of God. Others among us have greater abilities to meet denominational preachers in debate, to call brethren’s attention to error being preached among us, to write articles unmasking the claims and doctrines of false teachers, and otherwise do many works sometimes associated with “negative” preaching. I pray that every man who is blessed with these talents will use them to the praise and glory of God. Each of us should try to develop some degree in all of these areas as we have the opportunity, but even then we cannot all be equal in degree or effectiveness in every way.

Brethren, we need each other! Gospel preachers of a bygone era understood our mutual dependence upon each other in these areas. On some occasions, they worked together in meetings. One man who was particularly skilled in instructing in the gospel would preach the sermon; another brother who was skilled in exhortation would offer the invitation. The instructor did not consider the exhorter soft and neither did the exhorter consider the instructor contentious. They worked together as a team.

Problems Arise

However, problems arise when brethren do not consider themselves working together on the same team and to the glory of the same God. Here are some occasions when problems arise:

1. When “positive” preachers lack appreciation for “negative” preachers. Some “positive” preachers are leaving an impression that there is no room in the kingdom of God for debaters who defend the gospel against denominational error. They criticize as unchristian conduct the work of Roy Cogdill in fighting institutionalism, Foy E. Wallace in fighting premillennialism, and the host of brethren who opposed missionary societies and instrumental music in worship.

If there be any “positive” preachers among us with this attitude, I pray that they will consider where the church would be had there not been men such as Roy Cogdill and papers such as Gospel Guardian, Truth Magazine, and Searching The Scriptures opposing institutionalism. Where would the church have been had there not been a Foy E. Wallace and Bible Banner opposing premillennialism? These false doctrines would have done more severe damage to the church than they did and many pulpits now occupied by “positive” preachers would have been under the control of liberal brethren and closed to faithful preachers. The only way we can avoid falling into the same errors today is to continue teaching on these themes. We must be positive toward the divine pattern of truth and negative toward every depature from the faith.

I am thankful for the work of men such as Benjamin Franklin and David Lipscomb who fought and opposed church support of missionary societies. I am thankful for M. C. Kurfees’ work in opposing instrumental music in worship. I am thankful for the work of Foy E. Wallace, Jr. in opposing premillennialism. I am thankful for the work of Roy E. Cogdill in opposing the sponsoring church arrangement, church support of colleges and orphan homes, and church supported recreation. We owe these men a debt of gratitude for passing down the unblemished gospel to this generation and we owe it to the Lord to preach the truth on such matters today. Those who know the works of these men recognize that these men were not lopsided in their preaching. They preached many “positive” sermons to develop Christian character, to convert the lost, and to bring the erring to repentance. That same thrust is needed now!

There are men among us today with exceptional abilities in these same areas. James Adams, Larry Hafley, Ron Halbrook, Robert Welch, Marshall Patton, and many other men have demonstrated through the years a deep understanding of the word of God in calling to our attention dangerous doctrines which threaten the church. Yet I can personally testify that these men work to preach sermons which emphasize the need for strong Christian character, work to baptize alien sinners, labor to stir up enthusiasm in local churches, and otherwise do many things generally associated with “positive” preaching.

2. When negative preachers equate exhorters with soft preaching. If there be any “negative” preachers among us who have no appreciation for those men who can exhort us to greater work and more faithful service, they need to realize the contribution which exhorters have made to the gospel of Christ.

Walter Scott was one restoration preacher who was renown for his ability to touch the hearts of those to whom he preached. N.B. Hardeman’s Tabernacle Sermons were preached to over 5000 people each night in the Ryman Auditorium in Nashville. Those who heard him preach still talk about his ability to hold an audience’s attention. Through the years, several men have been so effective in gospel meeting work that they were able to give all of their time to holding meetings. These men have done the cause of Christ a great service in kindling again the waning flames of faith in the hearts of erring Christians, in persuading alien sinners to be baptized, and in encouraging faithful Christians to persevere.

Those who know these men and their works know that these men were not afraid to preach against premillennialism, instrumental music in worship, and church support of the missionary society (or other evils of their day). These men had a healthly respect for the debaters and editors of their day who joined the battle against the evils confronting them. These men who differed in talents and relative abilities stood shoulder to shoulderfor the truth and against sin and digression – just as the apostles did – just as we should do today.

There are men with similar talents in our own day. I am thankful for the work of men such as Granville Tyler, Dee Bowman, Johnie Edwards, Irven Lee, Aude McKee and others. Their names are synonymous with positive preaching – exhortation and encourgement. I respect and admire their abilities to create enthusiasm in a local church and to cause numerical growth. They have greater talents in these areas than I have. Nevertheless, I have seen work from each of these men which demonstrates their recognition of the need to stand against any innovations which threaten the church.

3. When neglect is given to either kind of preaching. Robert E. Welch called our attention to what will occur if positive preaching is done to the neglect of negative preaching, when he wrote the following:

A great number of us, who fought against the onslaught of institutionalism among the churches a few decades ago, yet live and remember what it took to keep the institutions out. A few have forgotten the fight that was made and have decided to go “positive” and make love to the brethren who digressed. And a host of younger men have come on the preaching scene who have not had such experience and have decided that such preaching is not profitable, and have turned to preaching the kind of pap which any sickly little denominational pastor turns out. Barclay’s comments are more effective than Paul’s they think. About the only “negative” preaching and writing they do is against those who openly condemn sin, doctrinal error and false practice. . . .

Positive preaching is desirable and necessary. But if we expect Christians and the churches to be built up in spiritual strength we are going to have to mix it with negative preaching against sin, error and every false way. Neither do we need “specialists” in the preaching and writing field. We do not need some who will specialize on the positive, while others accentuate the negative. When that is done the hearers will choose, and you can be sure who the popular ones will be (2 Timothy 4:3,4). They will take only the “positive” papers and have only the “positive” preachers, leaving the negatives ones with no audience. It will kill the churches. Let all preachers recognize that it is their duty to preach the word, reprove, rebuke and exhort (“The Power of Positive Preaching,” Faith and Facts [October 1986], pp. 15-16).

The danger which brother Welch describes is manifest among our liberal brethren. Many liberal churches have been fed a steady diet of positive preaching for twenty or more years. They have raised a generation which sees no difference in the Lord’s church and denominations and now they are ready to join hands in fellowship with at least one denomination, the independent Christian Churches. If the positive preaching movement becomes accepted among us, it will produce the same result in time. We have no patience or respect for anyone who peddles compromise, denominationalism, or human philosophies under the cloak of “positive” preaching!

On the other hand, if preaching becomes so negative that the positive aspects of the gospel are neglected, damage will also be done. Christian character will be viewed only as “thou shalt not.” A man will be judged to be sound if he is against instrumental music in worship, church support of human institutions, church sponsored recreation, dancing, social drinking, etc. He might never learn his obligations to grow in love, joy, peace, longsuffering, perseverance, and other graces. If preaching which is exclusively negative becomes the norm, a contentious spirit might develop among brethren. Wrangling over judgmental matters might become commonplace, destroying the Lord’s church.

A Call For Balance

These matters should remind each of us of the great need of balance in our work. The need of the moment will determine the kind of preaching we should be doing. There is a place for the strong rebukes of I and 2 Corinthians and Galatians. There is a place for the encouragement of Philippians. There is a place for the disciplined instruction of Romans. A faithful preacher will try to preach that portion of the word of God which is needed at any given moment of time. To the very best of our ability, each of us should strive to preach “all the counsel of God” without becoming exclusively “positive” or “negative” (Acts 20:27). We may excel in one area or another, but we should always appreciate the complementary efforts of brethren who excell in an area where we do not. Also, each of us should constantly aim for a better balance of the two emphases in our own preaching. This is the challenge of a lifetime!

However, there is no room for backslapping preachers who only preach what is non-offensive. This kind of preacher will not preach what is needed in a local congregation; he will only preach what makes and keeps him popular. 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). Backslapping preachers – mere men pleasers who refuse to speak to the needs of the audience – cannot be the Lord’s servants.

May the Lord give us the wisdom to see the needs of the churches with which we labor. May He give us the moral courage to preach what is needed whenever and wherever it is needed. And may the Lord show us our need for one another – to be able to appreciate the significant contribution which each of us makes and to love one another for his unique contribution to the Lord’s work.

Guardian of Truth XXX: 24, pp. 738, 750-751
December 18, 1986

By Hoyt H. Houchen

Question: Why do brethren sometimes have such a hard time getting along with one another?

Reply: At the root of dissension is the devil. We must always be aware that he is around and active (1 Pet. 5:8). He is pleased when he can divide brethren. He is very pleased if he can cause brethren to fuss, feud and fight because that weakens the church. The devil is opposed to Christ and there is nothing he had rather do than destroy His church. Continued bickering and strife will soon destroy the church in any community. Paul warned the Galatian brethren, “But if ye bite and devour one another, take heed that ye be not consumed one of another” (Gal. 5:15). Biting denotes the wounding effect of wranglings and continuous devouring depicts destruction. This is certainly incompatible with love. The Hebrew writer urged his readers, “Let love of the brethren continued” (Heb. 13:1). Hate engenders strife and division; love engenders peace and harmony. The devil wants the former; God wants the latter.

Selfishness is a major reason for brethren not getting along with one another. Usually, trouble results because somebody wants to have his own way about something. He is not willing to abide by the wishes of others in matters of judgment. We have enough worldly forces and religious error to combat, without fighting among ourselves. There is a small church in Colorado which only recently has suffered its third split. What must the community think when it witnesses such conduct among those who call themselves Christians? Such situations are deplorable.

When brethren truly love one another and manifest a spirit of humility they will be able to get along with one another. Unity will prevail. Jesus said to His disciples, “A new commandment I give unto you, that ye love one another; even as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye love one another” (Jn. 13:34,35).

To show that selfishness is a source of dissension, James asked his readers: “Whence come wars and whence came fightings among you? Come they not hence, even of your pleasures that war in your members? Ye lust, and have not: ye kill, and covet, and cannot obtain: ye fight and war; ye have not, because ye ask not” (Jas. 4:1,2). Wars and fightings among men come from their pleasures, the desire to have their lusts gratified. Their lust is often for power. They want to rule and have their say. Their lust is for a place of prominence and influence. They covet what others have. These are the basic causes of fighting. This is not only true of men in the world, but sadly it is true of some in the church. Clashes among brethren will cease only when self is sacrificed in the interest of others. Prayer is often amiss, and thus not granted. Too often men do not pray for what is best but for what they want in order to satisfy their own selfish desires and interests. Prayers should be constantly offered in behalf of others in the interest of good will and harmony. Brethren should never forget to pray. One commentator made the statement, “there are not only unanswered prayers, there are also unasked prayers!” There is power in prayer. James wrote, “The supplication of a righteous man availeth much in its working” (Jas. 5:16).

If brethren are to get long with each other, they must make an effort to do so. When brethren manifest love, a spirit of humility and work in the interest of peace, they can get along and the devil will not have his way.

Guardian of Truth XXX: 24, p. 741
December 18, 1986

By Jimmy Tuten

Introduction:

1. In the church we have placed great emphasis upon worshiping God acceptably according to the N.T. pattern. We have engaged only in those things that are authorized in the Word of God. This is right and it should continue.

2. It is apparent, however, that we have overlooked some other aspects of worship that are also important.

(a) Simply going through a form of worship, even if it is the correct form, is insufficient to please God.

(b) Our lives and our attitudes must be acceptable (cf. Judah, who worshiped according to the Law, but their lives did not measure up to the standard). So God rejected their worship (Isa. 1:10-17).

3. When we draw nigh to worship God, we should realize that while we live always in His presence, we are drawing near to Him in a very special way. We assemble together for the specific purpose of calling on His name in prayer offering up songs of praise to Him and studying His Holy Word.

4. To help facilitate this, preparation is required on the part of the song leader and those in the assembly. The assembly should be in readiness for the announcing of the first songs and join heartily in the singing. The song leader should select and conduct the singing of songs that the assembly knows and can sing.

5. Since worship, just like any other important event in our lives, requires preparation in order that we might enter into it fully and in a manner well-pleasing to the One who is worshiped, certain suggestions should be followed. This will insure that our worship is correct and that we are getting the greatest strength from it.

Body:

I. Look at some stumbling blocks to meaningful worship.

A. Ritualism. If our worship is cold, formal, mechanical and/or ceremonial, then this involves ritualism. It means that we have fallen into a rut by having the same order and procedure each time we meet (explain). Worship becomes a mere routine each Sunday. Then we go away thinking we are right with God for another week. God forbid!

1. Mal. 1: 7-13.

2. Is God’s name honored by routine, half-hearted prayers, for “ample? Do we rob Him of our offerings? Do we believe that any empty gesture is acceptable to Him when we come before Him?

B. General distractions. Judging from the way some behave, some view worship like a social event where one can come and go as he sees fit. Some make it a note writing period, some giggle at the imperfections of our singing, etc., while others seek rest quite literally and have to be resurrected by their mates, while others are too busy playing peek-a-boo with the sweet babies to worship acceptably. Add to this the fact that the nursery is abused by making it a play pen for children and a chatting session for mothers, and one can see why worship has lost its punch.

C. Limited concepts. Some feel that you have to sing all verses of all songs before the songs are accepted. Others feel that you can’t use normal pronouns in addressing God (“this is disrespectful,” we are told). You must use “thee,” “thou,” “thy,” and “thine” or prayer is too chummy or buddy-buddy with God. By some quirk of reasoning the King’s language of the KJV is the only scriptural language now! To some in the 80’s the Old English of 1611 is degrading and we have no right to bind a foolish opinion on another (one has a personal right to use the KJV terminology, if he so desires, but not to bind it on others).

D. Late comers and early leavers. Few will seek their places in the midst of prayer. Yet, some think nothing of doing this during singing. Too, it is a shame to see some coming in late Sunday after Sunday, with the same old excuses as if nothing has been done that is wrong. And what a migration takes place at the rear of the building after the last song is sung. Even before the “Amen” books start falling into the racks with a chatter. When the “Amen” does come, the dash for the doors is as if someone yelled “fire!” With such distractions it is no wonder the worship has become a drudgery for some.

E. Sin. When we are involved in sin our prayers, songs, etc. are hindered. Our communion troubles our souls, the Word of the Lord pierces our hearts and our guilt cries out against us (Jas. 4:7-10).

1. Isa. 59:1-2.

2. God lashes out at such an abomination (Isa. 1:11-17).

F. Brethren, let’s remove these stumbling blocks. To refuse to do so is to sin against the brethren and God (1 Cor. 8:12). Let’s honor the Father and find strength by making worship meaningful!

II. Stepping-stones to meaningful worship.

A. An awareness of God. Israel and Isaiah trembled as they approached God (Isa. 6:5). Thunder, lightening, smoke, earthquakes and rumbling waters are symbols used to picture man’s feelings in the presence of God.

1. Our greatest problem: lack of awareness concerning God’s presence. This is due to the “me and me alone” mentality. We need a fresh recognition of the holiness, wrath, power, majesty, grace and compassion of God (“a mighty fortress is our God”).

2. Another problem is our limited view of God. To some God seems to be a forgetful, gentle, old grandfather who smiles at almost every sin in the book. To others He is cold, austere and a brutal monster that delights in our sins and who looks forward to casting us into hell. No wonder worship has little or no appeal. We must do more than whisper about God’s holiness, justice and wrath (Heb. 4:14).

B. Thoughtful preparation. The Jews had a “day of preparation” for the Passover (Ex. 12) and the Sabbath (Ex. 16:5, 22-24). This enabled them to be ready for the Lord’s bidding and facilitated their obedience to His commands.

1. While in the N.T. there is no command for such a day, the fact that we are commanded to assemble on the Lord’s Day shows that preparation should be made. Those who do not prepare for class are not usually edified; those who do not prepare for attendance usually are the latecoming disturbers whose children are fretful and restless; those who do not prepare are usually possessors of improper attitudes and whose influence is poor.

2. Those who have public part in worship should prepare. For example, who does not tire at repetitious prayers, the same songs, etc.? Would you tolerate the preacher preaching the same sermon week after week? Greater effort should be put forth by the preacher and song leader to unify their efforts. (Sermon on “baptism” should not be preceeded by a song on “to the work.”)

3. Other examples could be given, but these are sufficient to show that for worship to be holy and meaningful it must be preceeded by thoughtful and serious preparation.

C. Self-Examination. The principle (true in the Lord’s Supper) is also true in other areas of worship (1 Cor. 11:23ff). Much spiritual sickness is due to lax attitudes toward singing, etc. Giggling, flirting, whispering, etc. during worship will rob us of our richness in worship.

D. Words of Encouragement. “Men do better when taught better.” In the assembly words of encouragement should be expressed often. We must not only be against additions to worship; we need to be for the right things in worship. We need to preach more about the great need for worship.

E. The following are suggestions for making worship more meaningful.

1. Take up the cross and live for Christ daily (Lk. 9:23).

2. Spend a few minutes with God each day (1 Thess. 5:17).

3. Begin preparation for worship on Saturday by planning the clothes you will wear, your contribution, etc. “Give of your best to the Master.”

4. Arrive in plenty of time for the assembly. You can help greet the visitors and engage in meditation.

5. A few minutes before worship begins cease your conversation, quietly take your seat and reflect on a passage or hymn.

6. Fight every temptation to be distracted and to distract. Do not put on your coat or place the song book in the rack until the “Amen” is said and done.

7. Enter into worship with your whole mind, soul and strength. Sing with the understanding, meditate on the Lord’s Supper, give willingly, etc.

Conclusion:

1. Worship is a deep and special privilege that children of God should enjoy.

2. It will be special to you if you make the effort to enter into it with the right motivation and attitude.

Guardian of Truth XXX: 23, pp. 720-722
December 4, 1986

By Johnny Stringer

What is usually called the Lord’s prayer is really not. Jesus was not offering it as His prayer to God. Rather, He was teaching His disciples how to pray, giving an example of what a prayer should be like – a model to guide us in our prayers.

Nor were His words in this model prayer intended to be recited by memory in the stead of our own prayers. We are to express to God our own concerns and feelings.

“Our Father Which Art in Heaven”

In addressing God as our Father, we are expressing our confidence that He will listen as a loving, caring father. We are not carrying our concerns to a cold, detached being who would rather not be bothered (see Matt. 7:7-11).

We fail to fully appreciate what a marvelous privilege it is to come before the Almighty Creator of this universe and all things therein, and address Him as our Father. Men consider it an honor to be the son of some man who is great in this world, but that does not compare with the honor of being a son of the One Who created this world.

Surely, we do not deserve this privilege. Our sins against Him make us deserving of His wrath. Nevertheless, He has lovingly taken us into His family and lavished upon us the blessings given His children. With John, we should marvel at such love (1 John 3:1).

To approach God in prayer is more wonderful than approaching our earthly fathers, for He is our Father “which art in heaven.” This exalted position should cause us to approach Him with the greatest awe and reverence, and with full confidence in His ability to respond to our prayers in whatever ways He sees best.

“Hallowed Be Thy Name”

We should desire that God’s name be hallowed; that is, regarded as holy, reverenced, held in the highest esteem. It is significant that before mentioning personal needs, this model prayer expresses the desire that God’s name be given the respect it is due.

It would be inconsistent to express in our prayers the desire that God’s name be reverenced, yet speak of God in ways that are irreverent. It is profanity to speak of the heavenly Father as “the man upstairs,” for it puts God on man’s level. And those who reverence the name of God cringe when they hear someone say “Oh my God” in a light, irreverent way. God’s name is holy and it should not be used except with supreme reverence.

“Thy Kingdom Come”

When Jesus taught His disciples to pray for the kingdom to come, the Jewish people had been waiting for hundreds of years for their Messiah to come and establish a great kingdom in fulfillment of divine prophecy. Now the time had come for those prophecies to be fulfilled. The long awaited kingdom was soon to be established (Matt. 3:1-2; 4:17; Mk. 1:14-15; 9:1).

No doubt the disciples of the Lord did pray for His kingdom to come, and their prayer was answered; His kingdom came. On the first Pentecost after the Lord’s resurrection from the dead, Peter announced that Jesus had been raised to sit on the throne in fulfillment of prophecy (Acts 2:29-36). Paul said that he and the Colossians were in the kingdom of Christ (Col. 1:13). The exalted place of rule which Jesus occupies is repeatedly affirmed in the New Testament (Eph. 1:19-23; Phil. 2:9-11; 1 Pet. 3:22).

Since the kingdom has come, why do multitudes continue to pray for it to come? This is what people do when they recite this model prayer, making it their prayer to God. It is unscriptural to pray for the kingdom to come, because the Scriptures teach that the kingdom has already come.

The problem is, men do not know enough about the Scriptures to know that the kingdom has already come. Many do not think it has come, because they think of it as an earthly, political kingdom, and it is clear that God has no such kingdom now.

The fact is, however, that our Lord’s kingdom is not a kingdom of that kind. It is spiritual in nature. Jesus explained to Pilate that His kingdom is not an earthly, political kingdom such as would be established and sustained through physical fighting; rather, it is a kingdom based on truth (John 18:36-37). The kingdom exists as Jesus rules through the truth (His law) in the hearts of men. This is what Jesus meant when He said, “The kingdom of God is within you” (Lk. 17:21). Jesus rules within men’s hearts through the truth. Those who submit to His rule are citizens of His kingdom (Col. 1:13).

If the kingdom has not come, Jesus was a false prophet; for on one occasion He predicted that it would come before the death of some who were in the audience to whom He spoke (Mk. 9: 1). Yet some are still praying for it to come.

While it is not scriptural to pray for the kingdom to come, it is certainly right to pray for the kingdom’s growth and well being. We are to pray to God about the things that concern us, and we should be deeply concerned us, and we should be deeply concerned about the growth and well-being of God’s kingdom. We should pray for the gospel to spread, for preachers and teachers of the gospel, for elders, for purity among God’s people, and for unity and harmony among brethren.

Consider how inconsistent it is, however, to pray for God’s kingdom, yet fail to do what we can to promote its wellbeing and growth. In such cases, our words say we care but our actions say we don’t.

More to come on the model prayer.

Guardian of Truth XXX: 23, pp. 723, 728
December 4, 1986