Truth Magazine

By Weldon E. Warnock

Traditional bias and preconceived notions are difficult to overcome. They taint our perception of the Scriptures. Brother Pruitt has this problem in his approach to singing. He is accustomed, as well as myself, to congregational singing. Therefore, he concludes the early church must have done it just like he experiences. But such was not the case as was shown in my August 21, 1986 article in Guardian of Truth.

A child of God may sing any where and at any time, whether it be a solo or in unison with other saints, if he sings to the glory of God and the edification of those who hear. Paul and Silas sang praises to God while incarcerated at Philippi (Acts 16:25). James wrote, “Is any among you . . . merry? let him sing psalms” (Jas. 5:13). 1 Corinthians 14:26 states, “. . , when ye come together, every one of you hath a psalm . . . … And, of course, we must not overlook 1 Corinthians 14:15; Ephesians 5:19; Colossians 3:16 and Hebrews 2:12.

I have conducted radio programs on behalf of the church where four or five brethren sang. This was worship to God, but the whole church did not participate. Some of our Sunday and Wednesday Bible classes have singing interspersed in them. Is this wrong because the whole church does not sing simultaneously? Certainly not! We also worship God in song at funerals, as well as in prayer and teaching. Many times at funerals only three or four brethren sing. Have they sinned in worshiping God through song when the whole assembly of people does not sing? Again, the answer is no! Whether a few or all sing on a radio program, in a Bible class, at a funeral or in the assembly of the whole church, we have done only what God has authorized.

Brother Pruitt has trouble with 1 Corinthians 14:26. He simply passes it off as an assembly where spiritual gifts were exercised. True, 1 Corinthians 14 regulates spiritual gifts, but there are principles in the chapter that remain. It was an assembly of the church (v. 23) and individuals sang solos (v. 26). We still have assemblies and we still have singing and the principle that allowed individual singing in the assembly at Corinth will allow the same today. Even brother Pruitt admits solo singing at Corinth. Hence, both of us are in agreement on that point. Let us keep in mind that this was at the same period that Paul wrote Ephesians 5:19 and Colossians 3:16. We conclude, therefore, that the Ephesians and Colossian passages did not (and do not) preclude the type of singing in 1 Corinthians 14:26. Neither did solo singing preclude congregational singing. We all must sing when we come together for worship in song, but not necessarily simultaneously. Here, brother Pruitt makes a law where God never made one.

The word, “simultaneous,” means “at the same time.” Brother Pruitt says this is the way we have to sing. His position would eliminate our part songs where we have alto, tenor or bass leads. Some songs have only soprano leads until the chorus, and in some cases the women are predominant with their soprano voices while the men are totally silent, waiting for the bass and tenor parts to begin. Brother M.C. Kurfees wrote, “His (Paul) admonition for Christians to sing is in the following words: ‘Speaking one to another in psalms and hymns and spiritual songs’ (Eph. 5:19) He uses the reflexive pronoun (emp. mine, wew), ‘speaking one to another in psalms and hymns and spiritual songs.’ He does not say whether this speaking in psalms and other kinds of musical compositions shall be done by all in concert or by one at a time: hence, either is correct” (Gospel Advocate, May, 1913, p. 464).

Brother Pruitt would have you believe I just quoted a bunch of denominational writers in my former article that he is reviewing, but he inadvertently or conveniently omitted such honorable and knowledge able brethren as M.C. Kurfees, R.L. Whiteside and Marshall Patton whom I quoted as being in agreement with me. Ironically, brother Pruitt says we should see Barnes’ Notes. Barnes was a Presbyterian.

As to expediency we all (at least most of us) recognize that all things are lawful but not all things are expedient (1 Cor. 6:12). That is, all things lawfu! are permitted, but not all of those lawful things are proper. Such is the case with solo singing today in our assemblies of the whole church. Kurfees recognized this. R.L. Whiteside realized this. Marshall Patton stated this. I believe this. The apostle Paul taught this. Brother Pruitt says he cannot see this. Well, that is his problem, not mine.

A funeral is under different circumstances and its very nature would not, generally speaking, promot6 theatrical pomp and display, at least among us. This is why I maintain that solo or quartet singing at a funeral is expedient, while not expedient in our church assemblies.

“Surely our good brother has given little thought to his reasoning.”

Guardian of Truth XXX: 21, p. 651
November 6, 1986

By Irvin Himmel

A good name is rather to be chosen than great riches, and loving favor rather then silver and gold (Prov. 22:1).

We occasionally hear it said about someone, “He is out to make a name for himself.” We understand that to mean that he is seeking notoriety or fame. A big name is not necessarily a good name.

Value of Good Reputation

To have a good name is to possess a good reputation. The name which one earns for himself through righteous deeds is far more important than the name on his birth certificate.

It is said of Jesus during His youthful years, “And Jesus increased in wisdom and stature, and in favor with God and man” (Lk. 2:52). What a contrast that is with some of today’s youth who care not about being in good standing with either God or man!

Cornelius, the centurion, despite his being a Gentile, was “of good report among all the nation of the Jews” (Acts 10:22).

When seven men were about to be chosen to minister to the temporal needs of certain widows among the disciples in Jerusalem, it was recommended that they be men “of honest report,” or “of good reputation” (NASB).

One of the qualifications of a bishop is that “he must have a good report of them which are without” (1 Tim. 3:7). A man with a bad reputation cannot be expected to exert a good influence.

To have a truly good name is a genuine asset. One should guard his reputation against whatever might ruin it. A good past makes an excellent future reference.

Reputation and Riches

There are several reasons why a good reputation is to be chosen in preference to riches.

(1) A good name will secure what money cannot buy. Some who are loaded with wealth have a bad name, and no amount of money can purchase a good reputation for them. People trust someone who has a good name. The accumulation of wealth does not make one more trustworthy.

(2) A good name has a higher quality than material wealth. Riches may bring someone great fame, but there is a difference between great fame and a good name. A good name is “a name for good things with God and good people” (Matthew Henry).

(3) A good name enables one to do more good than riches without a good name can do. A good reputation opens doors of opportunity. Esteem and respect are worth more than silver and gold.

Abraham had a good name and great riches. God promised him, “I will bless thee, and make thy name great” (Gen. 12:2). And the Bible describes him as being “very rich in cattle, in silver, and in gold” (Gen. 13:2). The point of our proverb is that if one must choose between a good reputation and riches, the former should be chosen. Moffatt translates Proverbs 22:1 as follows: “Reputation is a better choice than riches; esteem is more than money.”

Reputation and Character

Reputation refers to one’s overall qualities as judged by people in general; the estimation in which one is held. Of course, men sometimes err in their estimation of other people. It seems likely that the proverb is referring to a good name as one is judged in the eyes of others who are good and righteous people.

Character refers to the sum of distinctive qualities belonging to an individual. One’s reputation is not always a true measure of his character. However, a good name that is based on good character brings goodwill and admiration from all who value goodness.

Both character and reputation are important. Every child of God must endeavor to develop the best qualities of character, and he should try to keep a good name.

Many things can destroy a good reputation. Sometimes vicious people deliberately set out on a character assassination mission. The slanderer differs from a murderer only in that he kills the reputation rather than the body. A careless and foolish act can seriously damage one’s reputation. White lies often leave black marks on a reputation. It takes a very short time to lose a good reputation but a long, long time to regain it.

“A good name is better than precious ointment. . . ” (Eccl. 7:1). If you have a good reputation, be careful to protect and defend it. And do not be guilty of saying or doing anything that would damage the good name of someone else.

Guardian of Truth XXX: 21, p. 646
November 6, 1986

By Tom M. Roberts

Introduction: Christians, Elders, Preachers often miss out on fellowship, love and a close relationship with each other because they fail to extend themselves toward one another. What should be the most tender and fulfilling relationship on earth becomes empty and cold. We are cheating ourselves of life’s richest moments. The solution: “Be ye enlarged” (2 Cor. 6:11-13; 7:2a).

I. Background Study: Paul and the Corinthian Church.

A. Acts 18:1-11 – the beginning of the church with Paul’s labors.

1. 1 Cor. 6:9-11 – they had been sinners.

2. 1 Cor. 1: 1-2 – they became saints.

B. Paul had supported self with labor and received support from other churches so as not to burden the Corinthians.

1. 2 Cor. 4:7-15 – all things were for their sakes.

2. 1 Cor. 4:9-13 – he suffered for their sakes.

C. Now, after all this, some were turning away from Paul.

1. 2 Cor. 10:7-12 – “they say” indicated enemies of Paul in the church.

2. Some members had cut off their love of Paul “straitened” their affections; stingy in their love; pressured to cut him out of their heart.

D. His solution: “Be ye enlarged”; “Open your hearts to us” (Text).

1. The scarcity of love was not that Paul was stingy in giving it but that the Corinthians had cut off their ability to receive it.

2. To be restored to previous fellowship required only an “opening of their heart.”

3. We also should be “enlarged” toward God and man.

II. Be enlarged toward God.

A. Many are unable to receive blessings from God due to their own “straitened” (narrowed, restricted) attitudes.

1. They think God’s way is too hard.

2. They believe God’s law too hard.

3. They think Christians have no joy in their lives.

B. When, in reality, their own attitude is the problem.

1. Matt. 13:10-16 – they have closed the eyes and ears and cannot receive.

2. Note v. 16: “Blessed” are those who see and hear.

3. Compare Psalms 23; Deut. 28:1-14; Mal. 3:10.

4. God has not quit loving and giving; we have stopped receiving.

III. Toward Man.

A. Churches become cold; brethren “bite and devour,” no real interest in work of the church; always blame someone else.

B. Problem often with self: “be ye enlarged.”

1. Use the seed principle: 2 Cor. 9:6 – don’t be stingy.

2. Lk. 6:38 – give and it shall be given.

3. Matt. 7:12 – the Golden Rule.

4. We are often robbing ourselves.

5. Don’t be stingy in giving or receiving the love of God or brethren.

Guardian of Truth XXX: 21, p. 654
November 6, 1986

By Norman Midgette

Accepting the responsibility to teach in a Bible Class is a very important and serious matter. One of the gifts Christ gave to the church along with apostles, prophets, evangelists and elders was “teachers” (Eph. 4:11). The gravity with which this duty should be faced is further emphasized in James 3:1. “Be not many of you teachers, my brethren, knowing that we shall receive heavier judgment.”

There are two things that make this work so important. One is the nature of the book you are teaching. It is the only divine book in the world. Some of the words, though written in the book by man, were first written by the finger of God (Ex. 31:18; Dan. 5:5-28). All of it is inspired or “God breathed” (2 Tim. 3:16, 17). Peter said men spoke as they were “borne along by the ‘Holy Spirit'” (2 Pet. 1:21). When you hold in your hand before a class of students the Bible, you are holding the book God has revealed, protected, preserved and made available to us in our own language through His providence and the one, when obeyed, which will save us (Jas. 1:21). It is the last book each of your students will face and at that time the destiny of their souls will be determined by its content (Jn. 12:48). Are you a teacher of this book? If so, teach it with preparation, seriousness, and make sure what you are teaching from it is the Truth. A Bible classroom is no place for an unfaithful person as a teacher nor the place for an unprepared person as a teacher. Being “faithful” and “able” were the two qualities Paul told Timothy to look for in those who would teach others (2 Tim. 2:2).The other factor making teaching the Bible so important is the nature of the ones you are teaching. Their spirits and souls are as eternal as the Book from which you are teaching them. They will live forever and what you are teaching them has to do with doing that in the presence of God. You are not teaching them how to fix a car, teach history in school, punch data into a computer, fly an airplane or even fly into outer space. You are teaching them how to go much farther than that. And when they get there they are not there for a week or two but forever. Each student brings you a soul to instruct and help prepare for eternity. What an opportunity this is and what a responsibility!

A good teacher keeps his or her eye on eternity.

Guardian of Truth XXX: 21, p. 648
November 6, 1986