Truth Magazine

By Irvin Himmel

Neat But Negative

Where no oxen are, the crib is clean: but much increase is by the strength of the ox (Prov. 14:4).

Oxen were used for a variety of purposes in Bible times. They furnished the power for pulling a plow. Elisha was plowing with twelve yoke of oxen when the mantle of Elijah was cast upon him (1 Kgs. 19:19-21). They were used for treading out grain (Deut. 25:4). They were suitable for sacrifice under the law of Moses (Num. 7:17; 1 Kgs. 8:63). Their flesh was good for food (I Kgs. 1:25). Their strength made them useful in pulling carts with heavy loads. The wealth of a man was sometimes measured, at least in part, by the number of oxen he owned. Job had five hundred yoke of oxen (Job 1:3).

Cheaper Not To Own Oxen

Suppose a farmer in ancient times had reasoned, “My supply of grain is abundant. My ground is rich and fertile. My supply of corn will last longer if I don’t have to feed oxen. I’ll save money by getting rid of every ox I own.”

How would this farmer plow his ground? By what means would he move heavy loads? Disposing of his oxen to save money would prove costly in time, for “much increase is by the strength of the

Some people are penny wise and dollar foolish. One may pay dearly for a small saving. Often in the Lord’s work, we pinch pennies and thereby waste dollars. Many expensive replacements would be unnecessary if quality had been given more consideration than cutting costs at the outset. Thrift has its limitations.

The preacher who is willing to work for the lowest wages may prove to be a costly mistake. Cheap class room material may prove worthless. The cheapest building contractor may do shoddy work. Replacing a cheap sound system may cost substantially more than a good system would have cost at first.

Oxen Are Much Trouble

Suppose a farmer in the ancient past had decided that he wanted his crib or fodder-trough to always be clean. “The oxen make such a mess. I abhor the sight and smell of my barn. Oxen are just too much trouble.”

As the proverb says, “Where no oxen are, the crib is clean: but. . . . ” Before deciding that oxen are too bothersome, the farmer needs to remember that “much increase is by the strength of the ox.”

Benefits often outweigh disadvantages, but sometimes we allow the inconveniences to blind us to desired results. Which is preferable, a clean crib or the increase resulting from the use of the ox?

The Cost of Increase

Labor and increase go together. No ox, clean crib. No ox, no increase. Better keep ox!

Without planting there can be no harvest. Without diligent study there will be no increase in knowledge and understanding. Without faithful effort there can be no growth in the kingdom of God.

The price of sowing is negligible in comparison with the value of what is reaped. Many want to see growth in the church without work. Some want discipleship without paying the price. A lot of folks want heaven without overcoming the world. Some young people want a successful career without preparation.

Getting rid of the ox makes for a clean crib. It also excludes a valuable means of increase. Some like things neat … and negative.

Guardian of Truth XXX: 14, p. 427
July 17, 1986

By Hoyt H. Houchen

Question: 1 Corinthians 16:1-2 is a specific command for a weekly collection for poor saints in Jerusalem. How can this be used as general authority for a weekly collection that is not used to help needy saints, but is used to pay the preacher, missionaries, utilities, literature, etc.?

Reply: “Now concerning the collection for the saints, as I gave order to the churches of Galatia, so also do ye. Upon the first day of the week let each one of you lay be him in store, as he may prosper, that no collections be made when I come” (1 Cor. 16:1,2).

There are several things to consider in these verses. This collection, which was to be made upon the first day of the week, was specifically for the poor saints in Jerusalem. The convenience of this collection as stated in the latter part of verse two, “that no collections be made when I come,” precludes the idea that the collection was laid by at home. If this were true, gatherings or collections would have to be made. The purpose of the common treasury was to avoid such. James Macknight, in his commentary on the Apostolic Epistles, makes this appropriate comment: “The apostle’s meaning is, that every first day of the week each of the Corinthians was to separate, from the gains of the preceding week, such a sum as he

could spare, and put it into the treasury; that there might be no occasion to make collections when the apostle came” (Vol. 1, p. 291). The expression, “lay by him in store,” suggests a treasury. Thesaurizon, the Greek word that is translated “in store,” is a present participle which means literally, “putting into the treasury.” The laying up in a common treasury was done upon the first day of the week because this was the time that Christians assembled for worship (Acts 20:7).

The contribution in 1 Corinthians 16:1,2 was to relieve the poor saints in Jerusalem, as we have noted (see v. 3, also Rom. 15:26). The church at Corinth was instructed as to how to meet a specific need. Other passages show clearly that churches supported gospel preachers (2 Cor. 11:8; Phil. 4:15,16). As the church at Corinth met a need, so it would logically follow that other needs of the church would be met in the same way – by members contributing upon the first day of the week, the time when the saints assembled. When Paul took wages from other churches (2 Cor. 11:8), it is reasonable to conclude that the money was supplied from the treasuries of these different churches and sent directly to him. Thus, there is a pattern in the New Testament for churches meeting their needs. Corinth relieved the need of destitute saints in Jerusalem by contributing money that was laid up in the treasury upon the first day of the week. Other churches supplied the need of Paul by supporting him in the same way. The Scriptures therefore authorize the local church to meet its legitimate needs by means of a contribution upon the first day of the week. Thus it can support preachers, pay utility bills, purchase songbooks, communion supplies, provide a building and purchase Bible class material. This authority is established by churches meeting their needs (1 Cor. 16:1,2; 2 Cor. 11:8; Phil. 4:15,16).

We take note that there is no scriptural authority for local churches to do their work through a sponsoring church. We do not make a demand for a “detailed” description in the New Testament when we reject the sponsoring church, church support of human institutions, etc., but we do make a demand for their scriptural authority. We have book, chapter and verse for local churches meeting their proper needs, but we do not have book, chapter and verse for a sponsoring church and church support of human institutions. The former is authorized by the New Testament but the latter is not.

Guardian of Truth XXX: 14, p. 421
July 17, 1986

By Robert F. Turner

We are seeking to explore the “bottom line” of some doctrinal differences that exist in the religious world — differences in basic ideas which affect the particular details of conflicts. An earlier article discussed various fundamental concepts of how we can know the things of God, and even before we began this series our article on “Two Concepts of God’s Grace” (G. 0. T., Mar. 20, ’86) presented “bottom line” arguments on that subject. Now, we move attention to “Faith.”

If you are already familiar with the Evangelical concept of Faith you know that in many debates on the subject the chief difference is overlooked, and pseudo arguments are made. We argue as though they were using “faith” in the same sense as we use “faith, repentance, and baptism”; and they argue as though we were saying one earns redemption by doing three or four things. They complain about man lifting himself by his own boot straps; while we say faith is a work; and both of us may be confusing the use of the word “faith.” Justification by faith is stated in a context which contrasts it with justification by meriting or perfect works; and indicates right-standing with God depends upon our trust in Jesus Christ rather than in ourselves. Rightly understood, justification is indeed by faith and not by works; but to say by “faith only” evokes a different concept of faith, and leaves a very erroneous impression.

Faith is used or applied in many different ways in the Scriptures. (1) It may mean simply a mental acquiescence, an agreement to the truthfulness of testimony; and of that “faith” it is said, “devils also believe,” and “faith without works is dead” (Jas. 2:19-20). But (2) the “believer” is sometimes contrasted with the “disobedient” (1 Pet. 2:7), and that I faith, I obviously includes obedience. The church consists of (obedient) “believers” (Acts 4:32). If baptism puts one into the church, baptism is necessary to be a “believer.” By metonymy of effect for cause (3) “the faith” is sometimes used to designate the word, the gospel message that must be believed. When Jude wrote “contend earnestly for the faith which was once for all delivered” (1:3) he referred to the truth, that which produces belief on our part. It is called the “revealed” faith in Galatians 3:23; the message of the new covenant. Then (4) in Romans 14:23 “faith” is used subjectively, in the sense of conscience. “He that doubteth is condemned if he eat, because he eateth not of faith. . .”

But when justification is the subject, we must take another look at faith. The early chapters of Romans are devoted to showing that God is just in condemning all men, for “all have sinned” (3:23). We are “justified freely by his grace through the redemption that is in Christ Jesus” (v. 24), on the condition of faith (vv. 25-26). But Paul is not saying there is a “sole” condition, namely mental acceptance. Using a Greek text, note the absence of the article in Romans 3:20, as well as its insertion in portions of verse 21. “Because by works of – law shall no flesh be justified in his sight; for through – law cometh the knowledge of sin. But now apart from – law a righteousness of God hath been manifested, being witnessed by the law and the prophets” (emphasis and indications mine, rt). This contrasts the Christian system with Judaism; but also with any system which requires perfect obedience to any law for justification. We are “free of guilt” (justified) by way of mercy, or forgiveness.

To seek justification via works of law is to be under a curse: namely, “Cursed is everyone who continueth not in all things . . . to do them” (Gal. 3:10). But Christ freed us from “the curse” (v. 13) (i.e., of having to be perfect in our obedience), by dying for us. This makes it possible for man who is less than perfect in his doing, to have forgiveness — or justification — through the mercy of God. But this forgiveness is conditioned upon a faith that obeys — that seeks to do all possible in the service of the Lord. There is law in Christ, just as there was law under Moses, but the difference is far more than in the things commanded. Christianity is a system of faith – it is possible to so strive, from the heart, to serve the Lord, that He will forgive us even though we are less than perfect.. Such was not possible without Christ -for the Jew, or for anyone. This is not “automatic” (i.e., without conditions). It is ours by virtue of our faith — and because it offers forgiveness for sin, it is far superior to a system of law which justifies only upon perfection or merit. That is why “trust” in Christ more correctly identifies this “faith.”

Basic Concepts Concerning Faith.

But we have yet to get to “the bottom line” of faith arguments. The basic concept of Evangelicals, though sometimes unrecognized by adherents, is that the descendants of Adam are so depraved they can not of their own will move toward God. They must be “regenerated” by a direct operation of the Holy Spirit before they can have a saving faith, and therefore “faith” itself is a gift of God. They so interpret Ephesians 2:8 although this is not grammatically correct, for “that” is neuter, while “faith” is feminine. They deny the free will of man, and contend that faith which is generated by the word alone is “human faith.” We might ask, is it man’s faith? If so, of course it is human. They have confused man’s trusting in the source of the message (as he must), and in man accepting only that which he can prove by human wisdom (a lack of true faith). But if it is not, then they must accept the dilemma of God’s arbitrarily selecting those to whom He will give faith, and therefore save. Calvinism, though wrong in its premise, is consistent in these points.

The basic opposing concept treats man as a free moral agent; considers the Holy Spirit fully capable of presenting God’s message so that its intended hearers (the whole world, every creature) may understand and be moved to believe; and places no special, unwarranted definition on faith but accepts the word in its ordinary meaning. “Faith” is that which is believed: “believe” is to hold as true. It is the acceptance of testimony or evidence. First there is the fact which must be witnessed, then witness bearing testimony, and then belief of the testimony. The resultant faith may range from faith only, to acting upon that faith, and confident trust; but it all depends upon testimony. The Scriptures put it simply: “How shall they believe in him whom they have not heard?” and “So belief cometh of hearing, and hearing by the word of Christ” (Rom. 10:14-17).

The difference in these to concepts is so fundamental as to cause a division in the ranks of Baptists: some saying there was no need for missionary work for God would save, without preaching, those whom he had predestined. It should be noted that Baptists who say preaching is necessary must be inconsistent with pure Calvinist tenets. Further: if man does indeed do the believing, then there is no consistency in crying “boot straps” when we point out that saving faith involves obedience to that which God says is “for the remission of sins” (Acts 2:38). Getting to the bottom of “faith” is absolutely fundamental to a proper respect for an understanding of the gospel of Christ. It is on this basis that “the seed (of the kingdom) is the word of God” (Lk. 8:11); and church identity and succession is in the seed, not in rattling the chains of organized churches. We would like to encourage more “bottom line” preaching on this and other truly fundamental subjects.

Guardian of Truth XXX: 14, pp. 423-424
July 17, 1986

By Jimmy Tuten

The realm of our existence is made up of the forces of righteousness and evil. There are many metaphors used to describe these realms. The inspired writer of 1 Thessalonians 5:5 used this figure of speech when referring to the kingdom of Christ and the dominion of Satan: “ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.” The realm of “light” is the spiritual and darkness is the state of carnality. “For to be carnally minded is death; but to be spiritually minded is life and peace” (Rom. 8:6). Since those in darkness are at enmity against God because they are not subject to the law of God, they cannot please Him (Rom. 8:7-8). When Christians (through the Spirit) do mortify the deeds of the body, they shall live (i.e., they shall be spiritual, Rom. 8:12). The “spiritual” are those who mind the things of the Spirit (Rom. 8:5).

The end of the Christian’s existence is to glorify God (Eph. 1:6,12,14). It is not to preach the gospel or to win souls, or the singling out of some other feature of the Christian’s life. When one glorifies God there will be an involvement in a number of things such as being a good husband or wife, benevolence, evangelism, in treating people properly, etc. Spirituality involves the whole range of life. Some references to it are found in such passages as 1 Corinthians 3:1; Galatians 6:1; etc.

A Closer Look At The Word “Spiritual”

By definition the word means “one who is filled with and governed by the Spirit of God.” Besides being applied to people, it applies to things “emanating from the Divine Spirit, or exhibiting its effects and so its character” (Thayer, p. 523). From a more practical standpoint it entails the process of becoming a Christian in contrast to following Satan in our moral decisions. Believing that Jesus is the Christ, Christians made Him the Lord of their lives in all things always. In “conversation” (manner of life, Phil. 1:27) they are motivated to want to obey Christ continually though the how of it is not yet completely with them (Eph. 2: 10; 5:2, 8; 4: 1). All spiritual people live in harmony with His character. Spirituality is illustrated in:

(1) The book of Galatians. It is the opposite of “flesh” (a way of life apart from God, 5:19-21). The spiritual have crucified the flesh (5:24) and they produce fruit of the Spirit (5:22-23). There are therefore manifestations of this spirituality, or the display of certain external evidences (6: 1-10). This is the result of being a part of God’s spiritual family (Gal. 3:26-27; 1 Pet. 2:5; 4:14-17). Because we are led by the Spirit, spirituality exists (Rom. 8:14-17; 1 Pet. 1:22-23). Too, there is a sense of sonship (Gal. 3:26,29; 4:1,64 1). This involves being the possessors of God’s nature (2 Pet. 1:4), having the privilege of sonship (1 Pet. 3:12), enjoying the providence of God’s care (Rom. 8:28) and being filled with the promises of God (2 Pet. 1:3-4). The contrast between this and carnality is seen in 1 Corinthians 3:1-3 where immaturity is compared to maturity in 1 Corinthians 2:6 (“perfect,” full grown). A lack of spirituality results in division (ungodly attitudes in action), envy (devilish feelings) and immorality.

(2) The book of Colossians. Paul’s discussion of spirituality begins with motivation, i.e., having died with Christ and having been raised from death in sin (Col. 3:1-4). Because we are raised with Christ we are richly filled with the Word of Christ and we seek to obey Him in every area of our lives: “whatever you do in word or deed, do all in the name of Jesus giving thanks to God the Father through him” (Col. 3:17). This rich, beautiful life is not confined to one area. So the Apostle Paul proceeds to make some specific applications of spirituality by talking about wives being submissive to their husbands (Col. 3:18), husbands loving their wives (Col. 3:19), children obeying parents (3:20), workers serving well in their jobs (3:22-25) and masters treating their servants properly (4:1). This is spirituality. This is what the Christian life is all about. All of life under God is spiritual. When a Christian mother takes care of her children, washes the dishes, etc. she is doing something far-reaching in its meaning. She is glorifying God. When a Christian husband loves his wife and looks after his family, he is spiritual. So according to the book of Colossians when one does what God tells us to do he is a spiritual being. Being spiritual is not following some humanly devised plan in contrast to what God says.

Let us not conclude then that spirituality is to be interpreted in a narrow sense of winning souls or disciple-making as is taught by the Crossroads philosophy. To say: “if you are winning souls (which is really that of proselytizing from the church to the Crossroads teaching), or producing ‘other Christians,’ you are evidencing true spirituality” is to miss the point completely. It narrows down the meaning and confines it too much. The movement may feel that this is the only way to bear fruit, but it is not the Bible way. It is by far too restrained. It is a false spirituality!

Man Has The Potential To Be Spiritual

Jehovah created man so that he is singularly a dual being. He is both physical and spiritual (Gen. 1:27; Matt. 26:41; 2 Cor. 4:16). Coming from the dust of the ground man has a physical nature (Gen. 2:7), but he also has a spirit that will return to God at death (1 Cor. 15:35-38; Eccl. 12:7). These two natures are contrary to one another (Gal. 5:17). In this respect man is different from animals in the lower form in that only he is capable of being spiritual.

Man has also been given the freedom of will morally so that he can allow either the physical or spiritual nature to dominate his life. He can live on the plane of an animal, or he can live on a higher plane of being like God. What man perceives through the physical senses and accepts by the thought processes is what he becomes (Prov. 23:7). While we are products (to some extent) of hereditary factors and environment, we are in another sense in a position to rise above these factors. We can make the right choices and control our intake so that the spiritual man dominates the natural part of man. A spiritual person is mature enough to want to make the right choices morally. He also knows how to make those choices (Gal. 5:16-26; Heb. 5:11-14). Whether or not you want to be like God and how badly you desire this is the dividing line between a spiritually minded person and a worldly individual.

Spirituality is not some emotional high or some exciting feeling that takes place when we are worshipping or doing something “holy.” It is not in outward jerkings of the body, “praise the Lord’s” and “hallelujahs.” Getting up at 6:00 a.m. each morning for a “quiet time” may be of value to you personally, but it is of little or no value as a spiritual measurement (Col. 2:18-23). Being spiritual is the desire to be right with God, to want to make the right decisions in every walk of life and in knowing what we are and what we do. It is how we look at life continually.

We Must Know The Spiritual Realm

If one expects to be spiritual there will have to be some understanding of the spiritual realm in contrast to the physical. The Bible teaches that there is a spiritual area that is separate, unlimited and eternal (2 Cor. 4:18). It is a place where a number of things exists: Heaven, hades, God, Paradise, etc. (1 Cor. 15; Matt. 6:9; Acts 7:56; Rev. 20:13). Whatever may be said of it in the Bible, we know that the heavenly host of beings are all part of the spiritual realm (2 Cor. 4:18), that the physical exists because of the spiritual and is dependent on it (Col. 1:17). It says the spiritual has become a part of it in some instances (Christ as man, angels, etc.) and that we are free to allow either the spiritual or the physical to direct and influence our moral decisions (Gal. 5:16,25). We know too that the judgment will take place in the spiritual (2 Pet. 3:8-13; Rom. 14) and that the existence of faithful children of God will be the “new heaven” and “earth” (Rev. 21:1-8).

Knowing then the existence of the spiritual we need to know its influence on our lives. Everyone of us will live in eternity in the spiritual realm, either in heaven or in hell. The physical limits us now, but when this life is over we will fully experience the beauty of eternity. Our personal relationship to God becomes the foundation upon which our spiritual life is built.

What Makes Us Want To Be Spiritual?

Spirituality springs from a heart that very, very deeply wants to be right with God the Father. This is made easier by the fact of the very nature of man himself. First, man is a rational, reasoning creature with the ability to work things out for himself. In all areas of life he can see the “cause and effect” principle and act accordingly. The appeal for decision between the forces of good and evil deals with man’s rationale. By our own will we accept facts, we base our thoughts, our actions and words upon it and because of it we know what is real.

Secondly, we are emotional creatures. Feelings and experiences such as love, hate, etc. can be appealed to on this basis in every walk of life. So God appeals to our emotions. For “ample, the goodness of God becomes a motivation for repentance, His mercies become the grounds for a sacrificial life, and God’s love becomes the reason for belief in Jesus Christ (Rom. 2:4; 12:1; Jn. 3:16).

Thirdly, man has a conscience and this enables him to distinguish between right and wrong (Acts 23:1; Tit. 1:15; 1 Pet. 3:21). He knows that when he acts against his conscience he will suffer for it. So it becomes our goal to develop a strong conscience and follow it. This is why the spiritual person is said to be one who never violates his conscience (Rom. 14:23). Instead he is one who seeks to have a pure conscience (1 Tim. 3:9), one that is good (1 Pet. 3:16).

Finally, we are creatures of free will. We are free agents, free to choose what we want in the area of morals. No one can make us do what is wrong before God, nor can we be made to do what is right. Thus God motivates us by influencing our wills through reason, emotions and conscience, while at the same time leaving us free to make the choice of what we will to do (Rev. 22:17).

The fact of these four elements of man’s nature demonstrates that the greater our understanding of the Word of God, the more spiritual we will be (1 Pet. 2:2). It shows that the greater our love for God, man and the Bible, the greater our spirituality will be (1 Jn. 4:16-20). In proportion to our desire for a clear conscience and our determination to do God’s will, our spirituality will increase (1 Tim. 1:15; Matt. 5:6). With the desire to go to heaven the spiritual-minded person thinks, acts and speaks with a view to that goal. What they is the key to spirituality? It is our thinking (Rom. 12:12), thinking that must be under Christ’s control (2 Cor. 10:5) or (to put it another way) the necessity of having the “mind of Christ” (Phil. 2:5-11).

Conclusion

Worldliness must never be our enterprise. The hypocrisy of only external religion must never be our undertaking. Spirituality must be our advocation. Nothing takes the place of honesty, purity, love, integrity, concern for lost souls and Christ-likeness in every-day loyalty to God. In Titus 1:15 these words challenge our attention: “unto the pure all things are pure.” In view of the thrust of shallow living we must pledge our lives, our love and all that we have to the Savior. Be among those who make things happen! Make your life spiritual, your life depends on it.

Guardian of Truth XXX: 14, pp. 428-429, 439
July 17, 1986