Truth Magazine

By Wayne Partain

“Structured Worship”

You should be very suspicious of criticisms of “three songs and a prayer.” Some brother might sincerely want to change the order of worship once in awhile, but you should listen closely to determine if someone wants an innocent change or if he is attacking what he calls “structured worship.”

By this they mean everything should be informal and spontaneous. They say we should not be strict about a time for meeting, and when we meet, let each person, man or woman, just spontaneously start singing or praying when he or she feels like it. If a person wants to take the Lord’s Supper, let him get up and go take it. Or they may want to sit on the floor, hold hands, use candlelight, with everything strictly unplanned. This is supposed to be more spiritual. Strong attacks are made against “Church of Christ tradition.”

But the disorder they like is precisely what Paul condemns in 1 Corinthians 14. He concludes (v. 40) by saying, “But let all things be done decently and in order.” And orderly worship is entirely spiritual – because this is precisely what the Holy Spirit wants. And the Holy Spirit knows the mind of God and therefore knows what He wants (1 Cor. 2:11).

Gospel-Doctrine Distinction

Another danger signal to watch and listen for is the artificial distinction between “gospel” and “doctrine.” They teach that “gospel” refers only to the Christ event (1 Cor. 15:1-4); that acceptance of this assures us of salvation, and that fellowship should be extended to all who accept this basic truth.

Then “doctrine” is made to mean all other teaching in the New Testament, and should not affect fellowship, according to them.

But consider: Roman 1:5, “obedience of faith”; 2:8 “obey . . . truth”; 6:17, “obedient . . . to . . . teaching (doctrine)”; 10:16, “obeyed . . . gospel” (KJV); 16:26, “obedience of faith.” Notice also 1 Timothy 1:10,11, “sound doctrine, according to our gospel.” These terms, and several other synonyms, are used interchangeably, and show that the gospel (the faith, the truth) must be obeyed.

Examples And Inferences

We’re told that examples and inferences should not be bound, that they do not have the binding force of precepts (commands). They say that inferences constitute human authority and human doctrine. This is a major attack against scriptural authority. They say we cannot bind examples because we have to choose which ones to bind, but then they have to choose which commands to bind (they don’t bind John 13:14; Rom. 16:16; 1 Cor. 14:39).

Why minimize examples? For the same reason liberal brethren have done so for years: to get away from the binding force of the examples of New Testament churches cooperating only as they acted concurrently, without any centralization of funds in one church (“sponsoring church”). Some liberal brethren have questioned the binding force of apostolic examples in Acts 20:7; but this is the only text that requires first-day-of-the-week observance of the Lord’s Supper. Acts 14:23 (apostolic example) is the only text that teaches that elders should be appointed in each congregation. But the grace-unity brethren deal even more recklessly with these texts than do the other liberals.

Remember this: the organization, worship and work of the church is largely set forth in examples, and by no means exclusively by precepts, And since the movement seeks to undermine these matters, they attack the binding force of examples.

Listen for them to say regarding inferences, “You bind human reasoning.” No, what is bound is what God says – by implication. God does not say everything explicitly (in so many words). But they know this. How do they learn what they affirm concerning commands, or anything else? By inference! Anything they say even about the commands of the New Testament is an inference. Here is their gross inconsistency – they constantly infer that we should not infer what God’s requirements are for us.

“Imputation”

One error gives rise to another. Since man is said to have a corrupt nature, he can never be righteous. Therefore, Christ’s personal righteousness (His obeying, doing, law-keeping) is said to be imputed or reckoned to our account. This is pure Calvinism. Be on the alert for such remarks as “Christ kept the law for us,” “Christ is our representative law-keeper,” “we’re saved not only by His dying, but also by His doing,” etc.

This false doctrine is based on the assumption that God can accept only perfect keepers of His law; therefore, since all men have sinned, Christ had to be our substitute, and keep the law for us. Ask them, “Which law did Christ keep for us?” And, “Where does the Bible say anything at all about Christ’s obedience being reckoned to our account?” 1 Corinthians 1:30 (Christ “was made unto us wisdom . . . righteousness . . . sanctification, and redemption”) is perverted to teach this doctrine; to be consistent they would have to teach that His wisdom and sanctification are also reckoned to our account.

It’s important to remember that this is the principle doctrine on which Baptists base their doctrine of “the perseverance of the saints” (“once saved, always saved”), because if we have Christ’s own personal righteousness, how can we be lost?

Automatic Forgiveness (Continuous Cleansing)

More recently some brethren have come up with a modified version of the Calvinist doctrine of imputation, affirming that our sins of weakness and ignorance are automatically forgiven or continuously cleansed as soon as they are committed – and, therefore, are not charged against us. 1 John 1:7 (“if we walk in the light . . . the blood of Jesus His Son cleanses us from all sin”) is perverted to teach that if we have a “usually good life” and “a penitent, prayerful attitude,” then we commit sins of ignorance or weakness, we have the “automatic” or “continuous” forgiveness of such sins, without repentance, confession and prayer.

One illustration that has been used is that of a windshield wiper, which won’t keep the rain off the windshield, but will immediately remove it. This is the Calvinistic doctrine that our sins are not charged or reckoned to our account. 2 Corinthians 5:19 (“not reckoning unto them their trespasses”) and Romans 4:8 (“Blessed is the man to whom the Lord will not reckon sin”) are perverted to teach that a Christian’s sins are not charged against him, provided they are sins of weakness or ignorance. The Bible teaches that every sin committed is charged against (reckoned unto) the sinner, but Romans 4:7 makes it clear that when God forgives that sin, it is no longer reckoned (“the Lord will not reckon sin”). It’s a matter of when He will not reckon sin.

In Romans 4:5-8 Paul says the same thing in different ways: v. 5, “justifies the ungodly,” “his faith is reckoned for righteousness”; v. 6, “God reckoneth righteousness apart from works”; v. 7, “iniquities are forgiven,” “sins are covered,” and, stated negatively, “the Lord will not reckon sin.” When we study this phrase, “will not reckon sin,” in its context, it is obvious that it simply means forgiveness.

There is no implication in these verses that the sins of weakness or ignorance of a Christian will not be put on his record. But if it could be proved scripturally that sins of weakness or ignorance are not reckoned to the Christian’s account, then by the same reasoning it could be shown that none of his sins is ever reckoned unto him.

Be alert to new classifications of sin. We now hear of “minor sins,” “inadvertent sins,” “incidental sins,” and “non-alienating sins” about which we should not worry, since we have “automatic” or “continuous” cleansing of them. These sins are set forth in contrast to “willful sins” and “rebellious sins” which do require repentance, confession and prayer and are not cleansed continuously. We’re told not to be concerned about” non-willful sins,” for the blood of Christ will automatically take care of them. But remember that 1 John 1:7-9 says that if we walk in the light, which includes confessing our sins, the blood cleanses us of all sin.

All this arbitrary classification of sin is borrowed from the Catholic concept of “mortal” and “venial” sins.

“The only solution for sin for alien sinners is that they repent and be baptized for the remission of their sins (Acts 2:38). The only solution for erring Christians is that we repent, confess sin and pray for forgiveness (Acts 8:22; James 5:16; 1 John 1:8,9).”

They speak of “a continuous flow of grace” in the spiritual body of Christ, compared to the flow of blood in our physical bodies which removes impurities. They talk of a “state of forgiveness,” which means “continuous forgiveness” for sins of weakness and ignorance. If we walk in the light, we are assured that sin is not imputed (put to our record), because of the constant cleansing of Christ’s blood. Be not deceived, this is pure Calvinism.

If we don’t accept their doctrine, we’re accused of teaching that our only hope lies in never sinning. 1 John 2:1 teaches that we should not sin, and the Bible nowhere teaches that man has to sin. Many Scriptures teach us to strive for perfection. But no one teaches that our hope depends on our never sinning at all, because all men sin (1 John 1:8, 10). However, when we do sin, we have an Advocate with the Father (1 John 2:2), unless we’re persisting in the practice of sin (1 John 3:6-10).

But the doctrine of “continuous cleansing” means that the Christian’s sins of weakness or ignorance are not even charged against him. They are cleansed immediately just as germs are killed immediately when they enter the bloodstream.

Also we are accused of teaching that the Christian immediately falls from grace every time he sins. No, Paul called the Corinthian church “the church of God” (I Cor. 1:2), told them “ye are Christ’s” (3:33), and “ye are the body of Christ” (12:27) in the same letter in which he accuses them of sin. Christ told the church of Ephesus, “Remember therefore whence thou art fallen, and repent and do the first works; or else I come to thee, and win move thy candlestick out of its place, except thou repent” (Rev. 2:5).

It is imperative that we strive diligently not to sin. Every sin must be taken seriously. We should be very anxious to please God, and should be conscience-stricken when we do sin, and with genuine penitence should immediately confess it and pray for forgiveness. God is “rich in mercy” (Eph. 2:4), and may the Lord grant that we “find mercy of the Lord in that day” (2 Tim. 1:18), but we must not presume on His mercy. He is also a “consuming fire” (Heb. 12:29). Christians do not practice sin. We do not have a corrupt nature. We are servants of righteousness, not of sin.

Neither Paul, Christ, nor any other inspired person every told a church or individual not to worry about sins of weakness or ignorance. Paul said in 1 Corinthians 8:11 that a “weak” brother could perish. The second letter to the Corinthians shows that the first letter got positive results. What if it hadn’t? How long would it have been before they would have been disowned by Christ?

Also we are accused of teaching that the Christian must remember every single sin he has committed, repent of it and specifically confess it in order to obtain forgiveness. No, no more than a person has to remember every single sin he ever committed in his life and repent of it before being baptized. A man can repent of being a liar, without having to remember every single lie he ever told. The publican simply said, “God, be thou merciful to me a sinner” and “went down to his house justified” (Luke 18:13,14).

One of the main tactics used by the proponents of “automatic forgiveness” or “continuous cleansing” to deceive the unsuspecting is the use of hypothetical cases. Perhaps the one heard most is that of a man breaking the speed limit and being killed before he can pray for forgiveness. Some brethren use this to supposedly give us more assurance (“don’t worry about things like this!”), but they’re taking the bait of the grace-unity people. All this talk about dying-before-praying is a coverup; the real purpose of the doctrine is to minimize sin, and especially doctrinal error. The bottom fine of this doctrine is that we should fellowship those in error.

If there are sincere brethren who are really concerned about our having more assurance, but do not want to fellowship doctrinal error, let them show it by preaching all the assurances found in such books as 1 John (he says “we know” about a dozen times), and by ceasing to use the language and the tactics of the grace-unity crowd.

“Walk in the light” (1 John 1:7) is clearly explained by the context: 2:3, keep the commandments; 2:5, keep His words; 2:6, walk as He walked; 2:10, love the brethren; 2:29, practice righteousness; 3:22, do what pleases God; 4:6, hear the apostles, etc. John does not say “if you have a usually good life and have a penitent, prayerful attitude, you will have continuous cleansing of your sins of ignorance and weakness.” There is no hint of a “state of forgiveness” that doesn’t require confession of sin. This is a gross perversion of this text.

Brethren need to abandon all this talk about “dying-before-praying” and get on with the work of preaching the gospel of Christ, in season, out of season, and in order to give assurance, keep on quoting Revelation 2:10, “Be thou faithful unto death, and I will give thee the crown of life.” There are some influential brethren among us who need to quit lending their influence to the grace-fellowship movement. 1 John teaches (4:1-6) that every doctrine (and this includes every phase of Calvinism or Neo-Calvinism) should be tried and exposed by apostolic teaching.

Many Scriptures Perverted

We’ve mentioned some already. Others are: Philippians 3:16, “whereunto we have attained (by trusting not in the flesh but in the gospel), by that same rule let us walk”; this is perverted to say something that never entered the mind of Paul: that is, that each person should just serve the Lord according to the “level of knowledge” he has, (for example, in our time, according to his knowledge concerning instrumental music in worship, premillennialism, institutionalism, etc.); James 1:15, “full grown sin” is sin not repented of; but this is perverted to refer to willful sins, in contrast to sins of weakness and ignorance; 1 John 5:16,17, “a sin unto death . . . not unto death,” according to whether it is admitted and repented of (the thrust of the letter makes this clear); but this is perverted to mean that only willful and rebellious sins (which they equate to leaving the faith) are unto death; Psa. 19:12, “hidden faults” are confessed by David, and forgiveness is sought for them (“clear thou me”); but this is used to illustrate sins of ignorance for which we have continuous forgiveness, whether we confess them or not. False teachers can see their doctrine in every book of the Bible.

Conclusion

The Scriptures were written that we might not sin (1 John 2:1). There is no excuse for any kind of sin. No one has to sin. Man is not born with a corrupt nature.

Ignorance of sin comes from ignorance of the Scriptures. Therefore, the solution to the problem is found in 2 Timothy 4:2, “preach the word.” We must seek truth (Matt. 7:7,8). God helps truth-seekers (Acts 10:2-4; 18:26) and He also helps those who do not love the truth to believe a lie (2 Thess. 2:10-12).

Some brethren are having a lot to say about ignorance, and are attempting to make excuses for it, and justify it. But the gospel dispels ignorance. The Bible plainly teaches that those who sin in ignorance are condemned and must meet the conditions of forgiveness (Lev. 5:17-19; Acts 3:17-19; 1 Tim. 1:13-16).

The only solution for sin for alien sinners is that they repent and be baptized for the remission of their sins (Acts 2:38). The only solution for erring Christians is that we repent, confess sin and pray for forgiveness (Acts 8:22; James 5:16; 1 John 1:8,9).

What happens to the person who is guilty-in-ignorance, should he die before learning of his guilt and meeting the conditions of pardon, is not revealed in the Scriptures. Many passages speak of the longsuffering and mercy of God, and we all need mercy, and should pray for mercy (2 Tim. 1:16-18), no matter how faithfully we live. The Bible also teaches that God gives us time to repent (Rev. 2:4-5,14-16). But we must never take liberties with His mercy nor take it for granted. We place our souls at great risk when we are presumptuous in our attitude toward His mercy and grace. Assurance is based on God’s promises. But these promises are conditional. His mercy is shown conditionally (James 2:13).

Grievous wolves still enter in among God’s people (Acts 20:28-31). They still carry off disciples. In our time this gracefellowship movement is one of the most subtle and dangerous doctrines being circulated among churches of Christ. Elders and preachers who do not do their homework on Calvinism and Neo-Calvinism may well let some individual (perhaps some zealous couple) come in among them and corrupt three or four individuals or couples before anyone knows what is going on. Then the church will be corrupted or divided by these brethren who say they are so concerned about unity and fellowship.

“Take heed unto yourselves, and to all the flock. . . .”

(Editor’s Note: “The Grace-Fellowship Theory” by Wayne Partain is available in tract form and maybe ordered from the Guardian of Truth Bookstore. We commend the tract to you and express appreciation to Byron Gage, it’s publisher, for allowing us to reprint it here.)

Guardian of Truth XXX: 15, pp. 456-457, 466-467
August 7, 1986

By Bill Robinson, Jr.

Exercising one’s judgment in the spiritual realm is permissible in the absence of positive and/or negative divine instruction. Those judgments should be formed with a sensible aim of pleasing God. Paul prayed for the Philippians, “. . that your love may abound yet more and more in knowledge and all discernment. . . ” (1:9, American Standard Version).

The word translated “discernment” is rendered “judgment” in the King James. The interlinear has the word “perception” (Greek-English N. T., Nestle Text). It is a word which stands in contrast to knowledge. Knowledge of spiritual matters is gained through insight (study and practice) of divine revelation. “Judgment,” or “perception,” or “discernment” is acquired through the senses of man. Yet, those senses are to be governed by a knowledge of divine revelation (Col. 2:20-23). A man may rightfully exercise his judgment provided it does not violate divine revelation.

The exercise of a man’s judgment may prove to be faulty. However, if he has the right (in the absence of divine instruction) to exercise such judgment, he has not sinned! He has simply exercised poor judgment (period!).

It is time brethren wake up to the fact that poor judgment is not sin, whether it is exercised individually, or collectively. If the decision is a sin, it means there is either positive or negative divine instructions which prohibit such a decision. If so, let the one who disagrees produce the passage(s) and loving brethren will respect and admire such an one for pointing out their error. However, if there is no violation of divine instruction, then, let such an one who disagrees respect and admire another’s right to hold and act differently in the judgment.

Undermining elders and sowing seeds of discord, especially over matters of judgment, whether intentionally or otherwise, indicates a lack of love of brethren for “whom Christ died” (Rom. 14:15; 1 Cor. 8:9-11; 10:29-33).

The apostle Peter said, “Finally, be ye all like-minded, compassionate, loving as brethren, tenderhearted, humble-minded. . . ” (1 Pet. 3:8ff). To be “like-minded” does not mean we must agree on every single matter of judgment. It does, however, mean when we do differ over such matters we respect each other’s right to make a different judgment than our own. We are to be “like-minded” in that we all want to serve God, be guided by His will, and go to heaven. And, in matters of judgment where such a right exists, though we may differ, we still respect each other’s desire to serve God acceptably, to be guided by His will, and to go to heaven. When brethren mature to this level they will be compassionate, loving as brethren. Unfortunately, until then some will want to fuss. Insisting on their own way and with a “chip on their shoulder,” think they do “God service” just like Saul of Tarsus did before his conversion to Christ.

Guardian of Truth XXX: 15, p. 465
August 7, 1986

By Morris Hafley

What if someone secretly took a video tape of the children in high school while they were in their classes? What would you expect to see? Of course, your child would be the perfect example of what a student should be. He would be sitting up straight and tall, have his book open to the proper page and would be busily engaged in taking notes as the teacher lectured and gave information concerning the coming exam. On the other hand, you would expect to see those not-so-perfect students. Those would be the slouchers, sleepers, whisperers, note passers, and the habitual bathroom users. Wouldn’t you like to ask this latter group the question. “Are you ready for the test? “

Now what if someone secretly took a video of the congregation where you worship, on Sunday morning? What would we find? Would it be a “revolting development”? Of course, you would be the perfect listener Bible open, sitting up straight and tall, etc. However, there would be others who got themselves nice and “comfy” in their little comer of the pew. Why some even dare to sleep and it is fairly easy to tell who they are when they begin to look like the headless horseman as their head falls into their lap. Then they have the nerve to act like the soldiers at Jesus’ tomb and act as though they know all that went on while they worshiped (?) God. How long will it be before we hear of the “lazi-boy pew”?

Next we have the “entertainer” who feels he has to make faces at and play with the babies in his area, even those a few rows in front of them. The preacher is to continue to preach while these faces are being made. Sometimes that becomes very interesting.

God tells us in Romans 15:4 that the Old Testament was written for our learning and I think if we study it just a little bit that we will see that this kind of worship will not be accepted by God and that when the final day comes we will not be “ready for the test.”

Guardian of Truth XXX: 15, p. 453
August 7, 1986

By Webb Harris, Jr.

The apostle Paul spent about three years in the magnificent city of Ephesus, preaching and teaching the word of God to any and all who would hear. The Bible says that as a result of Paul’s labors, “so mightily grew the word of God and prevailed” (Acts 19:20). In Acts 20 a speech is recorded which Paul addressed to the elders of the church in Ephesus. Therein he informs them that he would never see any of them again. Persecutions awaited him in Jerusalem, where he was hurriedly traveling. He warned them of false teachers, “grievous wolves” that would not “spare the flock.” He commended them to the word of God’s grace. And he spoke to them these words concerning his past work in their city: “Wherefore I take you to record this day, that I am pure from the blood of all men. For I have not shunned to declare unto you all the counsel of God” (Acts 20:26,27).

It is not impossible that Paul remembered the word which God spoke to the ancient prophet Ezekiel: “. . Hear the word at my mouth, and give them (Israel) warning from me. When I say unto the wicked, thou shalt surely die,” and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood I will require at thine hand” (Ezek. 3:17,18). Ezekiel understood that it was his duty to speak the word and warnings of God to the people.

To refuse to do so would be to cause them to remain ignorant of God’s will and Ezekiel would be responsible for their condemnation.

Do you understand the word of Paul in Acts 20:26,27? He had declared all the counsel of God to the Ephesians. Thus, if they would not submit to God’s will, it would not be Paul’s fault. He had done the duty of a preacher. He had proclaimed the truth, the whole truth and nothing but the truth.

Some Things Most Preachers Won’t Tell You

Today in the 20th century we are bombarded on every side with preachers and spokesmen representing an almost endless number of religious bodies. It must be admitted that many of these preachers are, indeed, telling us some of God’s word. They are diligent to tell us of God’s love, Jesus’ deity, and the need for righteousness. But are they, like Paul, telling us all of God’s word? Are they preaching the whole New Testament of Jesus Christ, or just the portions that suit them?

Following are seven things that the Bible tells you, that most preachers won’t tell you.

1. Most preachers won’t tell you what Jesus taught about religious titles. Since many preachers wear titles like “Reverend,” “Father,” “Rabbi,” “Pastor … .. Friar, ” etc., they hesitate to share what Jesus said in Matthew 23. As Jesus condemned the hypocrisy of the scribes and Pharisees, He noted that they loved to be called “Rabbi” in public. Such elevated them as special men, in some way more righteous and pious than others. The Savior said, “But be not ye called Rabbi; for one is your master, even Christ. And all ye are brethren. And call no man your father upon the earth; for one is your father, which is in heaven. Neither be ye called masters; for one is your master, even Christ” (Matt. 23:8-10). It is also important to note that the psalmist said of God, “Holy and reverend is His name” (Psa. 111:9). When men want to be heralded as “reverend,” they are treading on blasphemous ground.

Spend some time looking at how the apostle Paul refers to himself in his epistles. Never does he assume a religious title, or for that matter, even a “Doctor of Divinity.” What was good enough for Paul, Peter and James, ought to be good enough for men today.

2. Most preachers won’t tellyou what the Bible says about the organization of the church. The organization of most denominations is very complex. Generally, the structure begins wth the President of a national board. His headquarters is responsible for overseeing groups of representatives or delegates from different regions. And this continues to branch itself downward into the various congregations.

What most preachers won’t tell you, is that this type of super-structure is found nowhere in the Scriptures. The book of Acts tells us that the disciples went everywhere preaching the word. We focus on the apostle Paul and his co-traveler Barnabas: “And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they had believed” (Acts 14:23). Every congregation had its own elders. Peter said to elders, “feed the flock of God which is among you” (1 Pet. 5:2). These leaders were not answerable to some district board, but to the Lord and His word! The Bible teaches that the headquarters of the church is not in Washington or Timbuktu, but in heaven. For Christ is its head (Eph. 1:22).

3. Most preachers won’t tell you what the Bible says about women preachers. Every year, more and more women are laying claim to those aforementioned titles: “Reverend,” “Pastor,” etc. Not only are these women disregarding Christ’s teaching about such designations, but they are rebelling against what God says about the role of women in Christ’s church.

In 1 Timothy 2:11,12 it is written, “Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurpauthority over the man, but to be in silence.” Many preachers will tell you that Paul’s reasoning was based upon that day’s custom and social practice. Such an argument sounds acceptable until we allow Paul to tell us, himself, why he teaches as he does. Hear him: “For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression” (1 Tim. 2:13,14).

Though the Bible speaks plainly, most preachers bow to social pressure and refuse to tell us what God says.

4. Most preachers won’t tell you what the Bible says about music in worship. Did you know that the first Christians sang praises to God without the use of mechanical instruments like organs, pianos and guitars? The Bible instructs, “speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart, to the Lord” (Eph. 5:19). Did you know that mechanical instruments of music were not introduced into worship until the early 7th century?

While we are not subject to the teachings of mere men, it is extremely interesting to note that John Calvin, Adam Clarke, John Wesley, Martin Luther and Charles Spurgeon were all publicly out-spoken against the use of instruments in worship.

It is often argued that since David used a harp to praise God, then it is scriptural for Christians to use pianos and drums today. But we will do well to remember that we are not governed by the Mosaic law that governed Old Testament Jews, like David. We live under the New Testament of Jesus Christ! And nowhere does the New Testament tell us that Christians are authorized to use violins and fiddles in their worship. “. . . teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord” (Col. 3:16).

5. Most preachers won’t tell you what God says about financing the church’s work. Since most preachers engage in car washes, bake-sales, cake-walks and carnivals to raise funds for their churches, they won’t tell you what the Bible says about “fund raising.” There are two instances in the New Testament of funds being raised so that the church could function. In Acts 5:32-37 we see the saints in Jerusalem selling what they had, and putting the funds into a “treasury.” It is impressive that they would sell what they owned, before they would beg from the unconverted community. The instructions of 1 Corinthians 16 are not much different. “Upon the first day of the week let every one of you lay him in store, as God hath prospered him” (1 Cor. 16:2).

Men can devise hundreds of schemes to raise money for the church. The only problem is that God has designed only one: Christians giving on Sunday, in proportion to the blessings of the previous week.

6. Most preachers won’t tell you what the Bible teaches about “salvation by faith alone. ” This doctrine has its roots in Martin Luther’s rebellion against the Roman Catholic Church’s selling of indulgences. He recognized that salvation was not to be had through buying one’s way to heaven, or even through impressing God with works of merit. Salvation is offered through Jesus Christ.

If preachers would be content to tell us that salvation is by faith, they would be speaking in harmony with the Bible. However, most feel a need to insist that man is saved by faith only. But hear the Bible: “Ye see then how that by works a man is justified and not by faith only” (James 2:24). Be impressed that the only time the phrase, “faith only,” is found in the Bible, we are being told that we are not justified by “faith only.” Indeed, faith that does not motivate one to work, is not saving faith. “Faith without works is dead” (James 2:26). If modern preachers desire to speak “as the oracles of God” (1 Pet. 4:11), they need to eliminate talk of “salvation by faith alone” from their lips.

7. Most preachers won’t tell you what the Bible says about baptism. No topic has been subject to more perversion than the topic of baptism. Proponents of the un-biblical doctrine of “salvation by faith alone,” having decided that salvation is imparted to men at the exact instant of belief in Christ, have come to teach that baptism is non-essential to salvation. Quite to the contrary, Peter instructed men and women, whose hearts had been pricked by the wonderful story of Jesus, to “repent and be baptized every one of you in the name of Jesus Christ, for the remission of sins” (Acts 2:38). Modern preachers may say what they will; the apostle Peter made baptism a necessary step in one’s quest for forgiveness. Jesus instructed His apostles to “go ye into all the world and preach the gospel to every creature. He that believeth and is baptized, shall be saved. He that believeth not shall be damned” (Mark 16:15,16). Most preachers will tell you that “he that believes is saved and ought to be baptized if he so desires”; we ought rather to stand upon what Jesus says.

It is significant, too, that baptism is administered to one who believes on Jesus Christ; not to infants incapable of possessing such convictions. “And the eunuch said, ‘See, here is water. What doth hinder me to be baptized?’ And Philip said, ‘If thou believest with all thine heart, thou mayest.’ And he answered and said, ‘I believe that Jesus Christ is the Son of God… (Acts 8:36,37). People who are truly interested in what the Bible says concerning baptism must read Romans 6:3-5, Galatians 3:26-27 and 1 Peter 3:18-22. If a man’s teaching does not conform to what the Bible plainly states, that man is a false teacher.

Conclusion

Paul wrote to Timothy, “take heed unto thyself and unto the doctrine” (1 Tim. 4:16). Preachers, of all men, have an obligation to stand firm upon what God has revealed in His word. It is a shame when they refuse to speak only where the Bible speaks. The situation which rinds a man declining to tell others what the Bible says, is a poor situation. The grave danger inherent, is that people will assume that their preacher speaks “the whole counsel of God” while he is whittling the word down to nothing but meaningless trivialities.

Indeed, many preachers offer us college degrees, soothing speech and firm handshakes. But few give us the pure, uncompromised word of God. “Howbeit, in vain do they worship me,” said Jesus, “teaching for doctrines the commandments of men” (Mark 7:7).

Contact the church of Christ in your area. The truth shall make you free (John 8:32).

Guardian of Truth XXX: 15, pp. 449, 469-470
August 7, 1986