Truth Magazine

By Arthur M. Ogden

In the June 19,1986 issue of the Gospel Advocate, R.C. Walker, Director of the Bible Correspondence Course for the

Madison Church of Christ in Madison, Tennessee, asked, “Where is the preaching that has set forth the basic fundamental truths that makes the churches of Christ truly the New Testament church?” He then laments the fact that he has not heard distinctive preaching on such subjects as baptism, the five steps of worship, singing, the church, and Christian living in a long time. He says, “Oh yes! I have heard faith, repentance, confession and baptism mentioned in the invitation, but when have I heard them emphasized as God has emphasized them? Echo. When?”

In the June 24, 1986 issue of Firm Foundation there appeared an article entitled “Powerless Preaching” by John Waddey. After showing that the apostles and early evangelists, many of whom were “unlearned and ignorant men” (Acts 4:13), “turned the world upside down” (Acts 17:6) by the power of the gospel (Rom. 1:16), and showing also how “our forefathers in the move to restore original Christianity, found this power and harnessed it in their preaching” said, “In our day a generation has arisen that went to a different school. They have imbibed a different spirit. A new way has been found to preach to modern sinners. We hear them on the radio, presenting a beautifully worded message with no gospel. They quote no Scripture, they make no mention of God’s will for man. Christ and His shed blood are omitted as are His church and His plan of salvation.” He asked, “Is it too much to expect gospel preachers to preach the gospel?. . . Observant brethren know that liberal denominational churches have generally deleted God’s word from their message over the last 40 years. Their faith is dead, their numbers are shrinking. Their missionary forces are drying up, their seminaries are closing. Why should we follow them down the broad road that leads to destruction?”

In the July issue of Contending for the Faith, edited by Ira Y. Rice, Jr., there appears an article by Leon D. Schrei, a recent graduate of Abilene Christian University, under the heading of “Where Have The Sound Churches Gone?” He raises the question, “Have the faithful churches of our Lord all but disappeared? If so, why? It appears there are essentially two reasons. First, elders are not being the faithful guardians of New Testament teaching that God intended. Second, ‘gospel preachers’ no longer are preaching sound words.”

It’s about time some folks woke up in the institutional camp and asked these questions. Watered down preaching and unsound churches are the result of following liberal denominational churches down the road that leads to destruction. None of this is of recent origin. It all began forty or more years ago when it was imagined in the minds of some that we ought to outdo the denominationals in our good works and our appeal to the world. We were told we needed a “loving” gospel, greater potential to take the gospel into all the world, and greater works of service for humanity. To accomplish this the gospel had to be watered down, God’s ordained organized structure for doing His work bad to be revamped and in many cases ignored, and many unauthorized works had to be implemented.

Once the attempts were made to restructure the church of our Lord, the cries of outrage and opposition began to be heard. The new found philosophy had to be defended but it could not be defended by Scripture. It could only be defended by human reason, emotion and perverted Scripture. Sound gospel preachers and faithful churches called for the Scriptures authorizing benevolent societies such as Boles Home, Tennessee and Potter Orphan Homes, etc., and sponsoring church arrangements such as some orphan homes (Tipton) and the Herald of Truth, etc., but Scripture was not and could not be given. It was reasoned that “we do many things for which we have no authority.” “It is better to do something wrong then do nothing at all.” “Where there is no pattern we have liberty to do as we please.” According to those defending these projects, Scripture was not needed. After all, if the sectarians can do these things, why can’t we?

Emotions won out over the Scriptures and the majority of brethren headed down that road that leads to destruction in an attempt to outdo the denominations. Every kind of scheme imaginable began appearing in the effort to outdo the sects. The churches of men conducted campaigns, crusades and workshops. Brethren who sought to outdo the denominations conducted them, too. The denominations made ministers out of every person who served his congregation in any way, and our brethren followed suit with Pulpit Ministers, Associate Ministers, Youth Ministers, Music Ministers, Bus Ministers, etc. Brethren also followed the sectarians into “Outreach” ministries as they sought to reach the lost with the social gospel. They are reaching out with Fellowship (?) Dinners, Family Life Centers with recreational facilities of all kinds, Family Counseling, and Relief and Rescue missions of all sorts. What Scriptures are given for these works? None! Should one be amazed then when he hears Pulpit and Associate Ministers preach without citing Scripture? If they used Scripture in their sermons someone might ask for the Scriptures that authorize their practices. They no doubt have reasoned that it is not the best practice to get into the habit of using Scripture.

It would appear to me that in the midst of all these unscriptural practices which are upheld by our institutional brethren that no one would dare ask, “Where is the preaching that has set forth the basic fundamental truths that make the churches of Christ truly the New Testament church?” The truth is that distinctive preaching went out from the institutional brethren when their projects came in, just like it did with the Christian Church when they insisted upon Missionary Societies and Instrumental Music.

“Have the faithful churches of our Lord all but disappeared?” No, there are still many faithful churches and gospel preachers who still hold to distinctive Bible teaching and practices, who still ask for a “thus saith the Lord,” who “speak where the Bible speaks and remain silent where the Bible is silent,” and who insist upon “book, chapter and verse” to substantiate all their teaching and practices. These churches and preachers, though comparatively small in number, refused to follow the denominations down the broad way leading to destruction where faith dies and the faithful number shrinks. Refusing to follow the crowd, we have continued preaching the word “in season and out of season” (2 Tim. 4:2) proving by the Scriptures what we believe, teach and practice, and our faith grows stronger and our numbers increase daily. I would to God that our brethren who chose to follow the denominations into apostasy would awake, because their numbers are indeed shrinking, their faith waning, and damnation is awaiting.

Maybe, just maybe, there are a few brethren who have been warming toward a boil in the denominational sauce pan who will become aware of what is happening to them and jump clear of the whole mess before they are consumed by it. There are some evidences of an awakening already. In most cases, however, I fear these brethren will simply stick their heads above water just long enough to croak like the proverbial frog and then continue right where they are until the boiling waters of denominationalism completely destroy them. Perhaps, if we who have refused to walk the denominational way will keep our eyes and ears open, we shall be in the right place at the right time to extend a helping hand to rescue those who are seriously and sincerely concerned about where the ship of Zion is headed. May the numbers of those concerned increase and their determination to correct their course be strengthened by the power of the gospel until all of them have returned to the Lord.

Guardian of Truth XXX: 19, pp. 577, 600
October 2, 1986

By Bill Robinson, Jr.

Local church membership is not an end within itself. However, that does not preclude its relevance to the need and goal of every faithful Christian. Extremism often begets extremism. We cannot “throw the baby out with the bath water” when it comes to local church membership because it has been misunderstood or abused. We must strive to understand from the Scriptures its significance in the life of a faithful Christian. We should not make more or less out of it than the Bible does.

It is understood, at least we hope it is, one is making more out of it if he thinks having his “name on the roll” establishes faithfulness before God.

A local congregation is a relationship among saints who adhere together to do the will of the Lord. When the disciples “were scattered abroad upon the tribulation that arose about Stephen ” some of the disciples went to Antioch “. . preaching the Lord Jesus. . . and a great number that believed turned to the Lord” (Acts 11:19-21). Up to this time, there was no record of a local church in Antioch. When the Jerusalem church heard of the progress of the gospel in Antioch, they sent Barnabas (v. 22). When he arrived “and had seen the grace of God … he exhorted them all, that with purpose of heart they would cleave unto the Lord” (w. 23-24). Barnabas then brought Saul to Antioch “. . . that even for a whole year they were gathered together with the church, and taught much people; and that the disciples were called Christians first in Antioch” (v. 26).

It should be obvious that the local church is not some affectation of the wisdom of man, or even of God, to harness disciples into a feigned holiness. It is a relationship among those who “gather together” (“assemble”) and out of a “purpose of heart they . . . cleave unto the Lord” (vv. 23-24). Such truths make us wonder why some disregard in their teaching and/or lives the significance and necessity of the local church. It is certainly not out of a “purpose of heart to cleave unto the Lord” because those with such a purpose are “gathered together with the church.”

The Hebrew writer exhorts “. . . not forsaking our own assembling together” (Heb. 10:25). Many things (good and bad) have been written from this passage concerning the word “forsaking.” What is often overlooked, or at least seldom discussed, is the phrase “our own. “The word “our” is a personal plural possessive pronoun. It is personal because it includes me; plural because it involves you and me; possessive because it belongs to us together. What belongs to “us” together? The responsibility of “our own assembling together.”

In the physical realm, as responsible adults, we care for and protect that which is our own. In fact, we are quick to identify with that which belongs to us. Why should we not have the same attitude in the spiritual realm? If the Bible refers to the assembling of saints as “our own, ” shouldn’t we seek to be identified with them? The Bible clearly teaches “. . . so we, who are many, are one body in Christ, and severally members one of another” (Rom. 12:5; Eph. 4:25). If I am about to swing a hammer to drive a nail which my fingers are holding in place, those fingers want to be identified with the rest of the body and its purpose not with the nail and its purpose. Perhaps it is an oversimplification but the point can be seen. Collectively, as a congregation, those who do not identify with our purpose are not availing themselves to the care and protection of the rest of the body.

In Acts 9:26 the Bible says, “Paul assayed to join himself to the disciples” in Jerusalem. That is, Paul sought to be identified with the purpose of faithful brethren to cleave unto the Lord. The faithful brethren, exercising care and protection for one another, refused to accept him at first. “They were all qfraid of him, not believing he was a disciple” (v. 26). When evidence was given to show that Paul’s “purpose of heart was to cleave unto the Lord, ” the Bible says, from that point “. . . he was with them going in and going out . . . preaching boldly in the name of the Lord. ” If we note the phrase “with them,” we recognize that it indicates the brethren’s acceptance of him in their purpose. Even more than that, from the account which follows it demonstrates their desire to care for and protect one who is “with them.” Paul made enemies in Jerusalem among the Grecian Jews because of his preaching in the name of the Lord. In fact, the Bible tells us these Jews “were seeking to kill him. And when the brethren knew it, they brought him down to Caesarea, and sent him forth to Tarsus” (vv. 29-30). Paul was “with them” after his intentions were known and verified. Paul identifying “with them” (the local church) availed himself to the care and protection of brethren.

A passage of Scripture in 1 John 2, emphasizes the points we have been trying to make regarding this relationship among saints (viz. the local church). “They went out from us, but they were not of us, for if they had been of us, they would have continued with us: but they went out, that they might be manifest that they are not of us” (1 Jn. 2:19). A careful consideration of this passage shows one’s mere physical presence, or “showing up,” in the assembly does not make one “of us” or “with us.” W.E. Vine notes on the phrase “with us” in this text, “The preposition meta: ‘with,’ implies not merely that they would have company with (sun) the believers, but that they would have actual fellowship with them” (The Epistles of John, p. 36). The local church, then, is a fellowship (with us) stemming from a common origin and likeness in a purpose of heart to cleave to the Lord. Fellowship makes each member of the local congregation “of us,” “from us,” and “with us.” In view of this, can someone tell us how they expect to have such fellowship in the local church if they never identify “with us”?

Like Christians in the First Century, faithful Christians today will seek to identify with other faithful brethren in a local church. For, they recognize its purpose as an integral means of fulfilling their spiritual needs in helping them to reach their blessed and eternal goal of heaven.

Guardian of Truth XXX: 18, pp. 563, 569
September 18, 1986

By Hal Synder

There has been much talk lately throughout our brotherhood that has centered on the title of this article. The confusion concerning this topic stems from a non-Bible understanding of both the church and denominationalism.

Most Christians understand that when someone obeys the gospel (Rom. 6:17) the Lord adds him to His church (Acts 2:47), which is the only blood-bought (Acts 20:28) institution the Bible speaks of. This is the “church.”

The Bible speaks often of the Great Apostasy (2 Thess. 2:3-4; 2 Tim. 4:3-4). This manifested itself in Roman Catholicism, from which every denomination in the world today sprang (Rev. 17:5). Error really does begat error.

The Bible also speaks of (and condemns) sectarianism, partyism, and division, which, if men would only be honest with themselves, is what denominationalism really is, as each term stands firmly against the Bible-based unity of Ephesians 4:4.

In Galatians 5:19-21, the Holy Spirit, through His instrument Paul, lists “factions, divisions, and parties” as being “works of the flesh,” and warned all men everywhere and for all time that “they who practice such things shall not inherit the kingdom of God.”

In trying to understand why there are no Christians in any denomination, let us consider three points.

First, there was division at Corinth. Just a mere six years after the Corinthian church was planted, some of these brethren had developed a sectarian spirit. In 1 Corinthians 1:11 Paul begs his brothers in Christ there to free themselves from all contentions.

The problem with the Corinthian church was that they’d become “preacher-followers,” a modern problem with many in the religious world. Apollos, an “eloquent” speaker and “mighty in the scriptures” (Acts 18:24-25), was mentioned. Some Corinthian brethren preferred the apostle Peter, while others were partial to Paul, who was their “father in the gospel” (1 Cor. 3:3). A fourth group, though, rejected human leaders and held only to Christ (1 Cor. 1:12).

Brethren need to understand that the problem was not in liking to hear any one of those preachers preach. Their real problem was that they had elevated “their preacher” to the level of Christ. We must always follow after Him (Matt. 4:10).

Many of the Corinthian brethren had been numbered among the vilest of sinners, but they had been redeemed (1 Cor. 6:11).

Which brings us to our second point of consideration, that of the modern denominations. The overwhelming bulk of the denominations in the world today subscribe to most of the views of John Calvin, in particular the “faith only” (that they are saved at the point of belief, separate and apart from further obedience, regardless of what John 3:5 may say) false doctrine.

Therefore, those in the denominations have never obeyed the gospel. They have deceived themselves into believing a lie (see 2 Thess. 2:11-12), and will, therefore, be destroyed at the Lord’s coming (2 Thess. 1:7-9).

Our being given the “crown of life” is predicated upon our being “faithful unto death” (Rev. 2: 10). Those who continue in error, even those who somehow render initial obedience to the gospel (Matt. 13:18-30), will not enter the kingdom of God (Matt. 7:21).

Besides their failure to render Bible obedience to God (see Luke 6:46), denominationalists advocate worshiping God after the traditions of men, which is in vain (Matt. 15:9).

Perhaps the height of sectarianism is denominationalism, as each of these man-made organizations do have several things in common, yet are different in many ways. Christians, though, have assurance from the Scriptures that whatever the denominations may claim to be, they have their reward laid up for them (Matt. 15:13).

Finally, New Testament Christians must be careful not to make man-made laws for our brethren (as some sought to do in Acts 15:1-2). When such happens, a sectarian spirit will develop and will result in something other than New Testament Christianity (Psa. 127:1).

Our remaining faithful to God depends on where we walk (1 Jn. 1:5-7). Let that be the “strait and narrow” way of Matthew 7:13-14 and based only on what Scripture reveals (Jn. 17:17; 8:32; 12:48; 2 Tim. 3:15-16).

Guardian of Truth XXX: 18, p. 555
September 18, 1986

By Jimmy Tuten

Introduction:

A. God has decreed the acts to be rendered in worship. His Word, the truth, reveals these acts. To be acceptable to Him, we must express our devotion through the means divine wisdom has prescribed. There is a divine order of acceptable worship.

B. He who is worthy of veneration, seeks worshipers and blesses those acceptable to Him.

1 . Because of His sovereign power, God has the right to demand how men should honor Him. To God alone belongs the prerogative to specify the acts of worship.

2. Since God’s words are truth and He seeks true worshipers, all worship must be that made known in the New Testament.

3. Human alterations will not be acceptable, but rather are presumptuous.

C. Our purpose in this sermon is to determine what constitutes worship.

Body:

I. Man Is Incurably Religious And Must Have An Object Of Worship.

A. The archaeological spade has proven time and again that man in every generation is a worshiping creature. A reasonable man is forced to acknowledge a power greater than himself (Rom. 1:20). The logical response is a bowed knee and raised devotion.

B. God, through Christ, has presented a perfect picture of His nature and character, and thus a perfect object of worship. Man’s need for an object of worship will not need to be fulfilled by creating gods in his own image, unless of course, he forsakes Jehovah again.

II. The Definition Of Worship: Two Frequently Used Words.

A. Proskuneo – Originally it meant simply “to kiss forward,” but it came to mean in the New Testament an act of reverence of obeisance toward God and Christ.

1. God (Matt. 4:10).

2. Christ accepted the worship of the leper in Matthew 8:1-2 and of His disciples in Matthew 28:9.

3. This act of worship can be paid to a creature also (Rev. 22:8-9). However, this homage is not to be paid to fellow creatures: “see thou do it not: I am a fellow-servant with thee. . . Worship God” (cf. Jn. 4:23-24).

B. Latreuo – This is defined as “to serve or render homage.” It is most often rendered or translated “to serve or render homage.” It is most often rendered or translated “serve.”

C. These are the words from which “worship” is translated and convey to our minds the idea involved in the expression, i.e., not just a condition (attitude) of the heart, but an action (Gen. 4:4, “respect unto Abel and his sacrifice”).

D. “A man worships God in the Spirit when . . . he brings all his affections, appetites and desires to the throne of God. He worships in truth when every purpose and passion of his heart, when every act of his religious worship is guided and regulated by the Word of God” (Adam Clarke).

III. The Standard And Measure Of Worship (Jn. 4:23-24).

A. God, the proper object (Jn. 4:23; Acts 17; 1 Kings 13, Jeroboam had the wrong object, whether he intended it or not). He could not excuse his worship of the calf.

B. Spirit, the right attitude of the heart (Jn. 4:24). Since the “spirit” is listed first, the attitude must be right before the expression (or, act) is accepted by God (Psa. 32:1; Josh. 24:14; 1 Sam. 12:24).

C. Truth, the proper standard (Jn. 4:24; 17:17).

1. There is a divinely authorized order of worship. If not then there can be no transgression, no error and no innovation in worship.

2. Note. men are seeking to justify the instrument in worship today by arguing that the New Testament is silent on the matter (where there is no law, there is no transgression). Don DeWelt. “All references to singing in the New Testament refer to individual singing and not to corporate worship . . . when we gather as a group to sing we do so without a New Testament command, example, or inference” (The One Body, 1985). Since worship is restricted, it must be kept within prescribed bounds laid down in the New Testament. Note. this entire point needs to be remembered since instrumental music brethren have ceased to argue that the instrument is authorized and deny instead that “singing” is authorized (Don DeWelt and the Joplin brethen).

IV. Worship Is Not Restricted To Place Or Location (Jn. 4:21).

A. God prescribes the worship, but He dwelleth not in temples made with hand (Acts 17:24).

1. Places have to do with comfort and convenience, but are no more a part of worship than is the pew, etc.

2. They are authorized expedients.

B. The place of worship can change, but not the worship itself.

V. The Worshiper Must Be A Christian And Temple Keeper (1 Pet. 3:10-12; Jn. 9:31).

VI. The Five Items Of Worship.

A. The Lord’s Supper – In the house of God (1 Tim. 3:15; Heb. 10:21). There is a Table (1 Cor. 10:21, 16) and one loaf (1 Cor. 10:17).

1. Christians are members of the house of God and Conclusion: have access to the Lord’s Table (Heb. 3:6; 1 Pet. 2:5-9).

2. “Breaking bread” – Emblematic of His own consent to die and be broken for the sins of the world.

3. Breaking bread and drinking the cup are commemorative of the Lord’s death (1 Cor. 11:25-30).

4. It had a fixed time of observance – Acts 2:42; 20:7,16.

B. Singing – Psalms, hymns and spiritual songs (Matt. 26:30; Rom. 15:9; Eph. 5:19; Col. 3:16; Heb. 2:12; etc.).

C. Prayer – 1 Corinthians 14:15-16; Jas. 5:16.

1. Do not pray to be seen of men (Matt. 6:5-13).

2. Conditions of acceptable prayer:

(a) Addressed to God (Matt. 7:7-12).

(b) In the name of Christ (1 Tim. 2:5).

(c) Involves praise (“hallowed be thy name”), thanksgiving (“give us our daily bread”), confession (“God be merciful to me a sinner”), petitions (“lead us not into temptations”), etc.

D. Teaching – Admonishing, etc. in sermons, songs and Bible Studies (Acts 2:42; Col. 3:16).

E. Contribution – 1 Corinthians 16:1-2.

1. As God is revealed before men as an eminent, transcendent Being, may all men be struck with their need for communion and fellowship with Him. The provisions for worship have been made by God and they are available to all in every place. It is up to us to accept them.

2. By worship God is honored, reverenced and given homage in “Spirit and truth.”

3. Let us be content with the most sublime plan of worship that man can attain by worshiping God (proper object) with all our heart (the proper motivation) according to His truth (the proper direction).

4. “Oh worship the King. . . . ” Worship is a deep and special privilege that children of God enjoy. It should not be a burden, but a blessing. It will be a blessing if we will make the effort to enter into it with the right motivation and attitude.

Guardian of Truth XXX: 18, pp. 556-557
September 18, 1986