Militance: Preaching With Punch

By Larry Ray Hafley

If you are the lest bit squeamish, please do not read further. What follows is pretty, strong stuff. It is more like Quinine than Kool-Aid, so drink slowly and swallow gingerly.

Random Quotes

“While the Methodists have changed greatly from the days of the Wesleys. . . the Catholics are no closer to grace than in the days of Luther.”

.”The Roman Catholic Church often speaks of the gospel, but in the light of the false and vicious doctrines of its church, the news is anything but good.”

“INCENSE. I have a long standing desire to write a book on ‘The Nonsense of Incense’ for incense is used by a large number of sects and false religions. We, of course, find no use of incense at all in the true church, but only in the religious ceremonies of Israel in the Old Testament.”

“In other words, dispensationalists and other pretribulational premillennialists should never, never violate the Savior’s clear warning about setting dates. Those who break this taboo can expect to suffer the consequences.”

“NOW HE KNOWS!” Victor Paul Wierwille, founder of the unitarian cult, the Way International, died at his New Knoxville, Ohio, headquarters late last May. His first surprise on his decease was that his ‘soul sleep’ doctrine was completely erroneous. And that was followed immediately by the tragic realization that Jesus Christ is deity. Wierwille’s most famous book was Jesus Christ is NOT God! and his life was dedicated to battling that blessed Bible truth.”

Who Wrote Those Excerpts?

The authors of the quotes above were not graduated from the Foy E. Wallace, Jr. School of Preaching. They probably never had a course in dignified didactics in all their life. No, the authors have never written a line for the old Bible Banner, Gospel Guardian or Guardian of Truth. They are Baptists and the quotes were taken from a couple of sample issues of a Baptist paper. I certainly do not agree with Baptist doctrine, but I like the bold, clear and direct way they write. I appreciate their manner if not all of their content. It is like the New Testament, plain, blunt, concise, straight.

The apostles never let eloquence, poise or grace in the pulpit interfere with their Preaching. That is not to say that one must be rude, crude, graceless or tactless just for the sake of meanness; however, I am convinced that we need more “great plainness of speech” in our preaching and teaching. Christians need to be on guard against the winsome spirit of good words and fair speeches that please our ears rather than challenging our hearts and pricking our consciences. A gift of gab is not necessarily a gift of God. “Take heed how ye hear.” We need palates of the car that are more concerned with what is said rather than with how smoothly and adroitly it is spoken. “Take heed what ye hear.”

When the only time a fellow can be bold and witheringly critical in his speech is when he is condemning godly reproof and rebuke of error, something is rotten up the creek. Smiles, grace, wit and personal charm are not substitutes for preaching the truth and exposing error. If one can smile, be gracious, manifest wit, and exude charm while he is disarming and disabling the doctrine of demons, he should be encouraged and widely used.

Not every lesson should run the audience through a blackberry patch; neither, though, should every sermon serve us cotton candy to eat. Balance is needed in all areas of life. But let us be sure that, like the Baptists quoted above, we speak forth the words of truth and soberness with all longsuffering and doctrine. There are still mouths who “must be stopped” (Tit. 1:11). There are still men and issues that must be firmly and aggressively dealt with – “Wherefore rebuke them sharply, that they may be sound in the faith” (Tit. 1:13). There are still those who are “crept in unawares” (Jude 4). There are stiff “grievous wolves” of the two-legged variety that must be exposed and opposed. For those and other reasons, it is needful that we I ‘earnestly contend for the faith” (Jude 3). Speak the truth in love, but speak itl Duty demands it; faith motivates it; love tempers it; truth will prevail.

Guardian of Truth XXX: 3, p. 82
February 6, 1986

An Introduction To Titus

By Titus

Although Titus is not mentioned in the book of Acts, it is clear from Paul’s epistles that he was a trusted and dear friend. Titus was a Greek (Gal. 2:3) who had been converted by Paul (Tit. 1:4). He accompanied Paul to the Jerusalem council which is spoken of in Acts 15 and Galatians 2. Paul went to Jerusalem to settle the issue of whether the Gentiles had to keep the Law of Moses in order to be saved. Controversy centered around Titus, and he became a test case. The Judaizing teachers demanded that Titus must be circumcised, but Paul refused to give in to their error. After extended discussion, the apostles and the elders clearly proclaimed that the Gentiles were not bound by the Law.

While Paul was staying at Ephesus on his third missionary journey (1 Cor. 16:8), Titus served as his messenger to the church at Corinth (2 Cor. 7:6-7; 8:6,16). This was a very difficult mission, because the Corinthian church was deeply troubled. To entrust Titus with this responsibility shows the confidence Paul had in him. Titus not only helped resolve the problems at Corinth, but he also established good relations with the church. This is a tribute to his tactfulness and his determination to stand up for the truth.

Both Titus and Timothy were companions and helpers of Paul. They were very different individuals. Timothy was sensitive and somewhat timid. Titus seems to be more vigorous. He was a man of decision. Paul knew that his life was drawing to a close. He passes along his mantle and encourages these two men to continue his work.

Crete

Crete was a mountainous island in the Mediterranean located at the southern end of the Aegean Sea. It was about 156 miles long, and varied from 7 to 35 miles in width. In antiquity, the Minoan civilization flourished on Crete. This glorious culture was at its peak between 1600-1400 B.C. However, with the passing of time that society declined. The island was invaded by the “Sea Peoples,” or Philistines. Later, it was subdued by Rome in 67 B.C. There were Jews from Crete who heard Peter preach the gospel on the Day of Pentecost (Acts 2:11). Paul’s ship sailed past this island when he was being taken to Rome as a prisoner (Acts 27:7ff).

By New Testament times, the inhabitants of Crete were known as crude barbarians and were held in contempt by more civilized peoples. Paul recognized their low moral character: “One of themselves, a prophet of their own, said, ‘Cretans afe always liars, evil beasts, lazy gluttons.’ This testimony is true. For the cause reprove them severely that they may be sound in the faith” (Tit.1:12-13). This unflattering description is a quotation of a Crean poet named Epimenides.

A lesson could be drawn here. We sometimes are prone to write off certain classes of men. However, we shouldn’t prejudge who will respond to the gospel. All men are in need of the gospel. It doesn’t matter whether they give the appearance of being dignified, or if they are crude and vulgar. There were individuals on Crete who obeyed the gospel, just as there were disciples in the cultured city of Rome.

Historical Background

When the book of Acts closes, Paul is awaiting trial in Rome. He made certain statements in the Prison Epistles that show he expected to be released (Phil. 1:21-25; 2:23-24; Phil. 22). After being imprisoned for over two years, apparently Paul was released from house arrest in Rome. Perhaps his accusers chose not to press chargers against him before Caesar (Acts 24:1; 28:30) and their case was lost by default. Paul was freed and once again was able to travel among the churches. He left Timothy at Ephesus and went on to Macedonia. From there Paul wrote 1 Timothy (1 Tim. 1:3). He also visited Crete where he left Titus to carry on the work of the gospel. Paul went on to Nicopolis in Achaia (Tit. 3:12) where he wrote Titus to encourage him and provide him with further instructions. Then he visited Troas (2 Tim. 4:13) where he was arrested. Then Paul was taken back to Rome and during this second imprisonment he wrote Timothy for the last time. In the closing remarks of 2 Timothy, Paul mentions that Titus had gone to Dalmatia (which is modem-day Yugoslavia). Titus had not deserted Paul like Demas. Rather, he had gone away to further the gospel. Titus was so dear to Paul that he is called “my partner and fellow worker,” “my brother,” and “my true child in a common faith.”

Contents

Paul deals with the subject of church organization. He speaks of the character of those who would serve as elders. False teachers threatened the church on Crete. Paul urges Titus to expose those who promote heresy. He stresses the need for sound doctrine and holy living. Sound doctrine must be upheld, but this was not an end in itself. The acid test of our faith is how we live. The truth must be applied to one’s daily life. In this way we either glorify God, or discredit the gospel. Regardless of age or sex, believers should live consistently with the principles of Christianity.

Outline

1. Opening Greeting And Salutation (1:1-4)

2. The Qualification of Elders (1:5-9)

3. The Threat of False Teachers (1:10-16)

4. Conduct Among Christians (2:1-10)

5. The Proper Response To God’s Grace (2:11-15)

6. Conduct In Society (3:1-2)

7. Christianity Contrasted With Paganism (3:3-7)

8. Dealing With False Teachers (3:8-11)

9. Personal Messages And Conclusion (3:12-15)

Guardian of Truth XXX: 3, p. 83
February 6, 1986

Have Ye Not Read?

By Hoyt H. Houchen

Question: What does the expression “will manifest myself” in John 14.21 mean?

Reply: In His farewell discourse to His disciples, Jesus said: “He that hath my commandments, and keepth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself unto him” (Jn. 14:21).

The verb “will manifest” is the Greek word emphanizo in the future tense. There are other passages (Matt. 27:53; Heb. 9:24) where the word refers to a physical manifestation. But the word also (as suggested by W.E. Vine) is used metaphorically (Vol. 1, p. 65). In this discourse Jesus has promised the Holy Spirit to His apostles (Jn. 14:26; 16:13). It is in harmony with this context that to those obedient to His will, He would make His presence known by the Holy Spirit who would dwell in them. Of course, being guided by the Holy Spirit in what they spoke and wrote, this was miraculous (see Acts 2:14). Christians today do not have a miraculous indwelling of the Holy Spirit, but every child of God who is obedient to the will of Christ will have Him in his heart (1 Pet. 3:15), thus will be aware of His presence.

It is not a physical presence of Christ that is in Christians, but He abides in our hearts by faith, just as do the Father and the Holy Spirit. This is made possible by our obedient submission to the will of Christ. This is proof of our love (Jn. 14:15) and assurance that Christ loves us, and is manifested in us (v. 21) in our hearts and our lives. Even though Christ is in heaven, the Christian is conscious of His presence in his heart and life. The Scriptures supply our faith (Rom. 10: 17); therefore, Christ dwells in the obedient child of God by faith. As Paul expressed it, “I have been crucified with Christ; and it is no longer I that live, but Christ liveth in me: and that life which I now live in the flesh I live in faith. . . ” (Gal. 2:20). The world sees Christ in us, not His physical presence, but by our words and actions as they conform to Christ’s will. He dwells in His followers spiritually as we partake of His strength and comfort, being assured that He is with us.

Thus the “manifestation” in John 14:21 is both a spiritual indwelling and a communion. Every faithful child of God can rejoice for the spiritual presence of Jesus — his redeemer, Lord, Savior and friend.

Guardian of Truth XXX: 4, p. 101
February 20, 1986

Behind The Scenes Of The Ideal Church

By Robert F. Turner

“Twenty,” “Fifty,” “One hundred” years ago (often depending on the age of the speaker) “the church was pure in doctrine and life, and all brethren knew the Bible by heart.” Or, “In Campbell’s day the ideal church was restored in faith and practice.” Or even, “In the church at Jerusalem,” “In the first century, there were no hypocrites, and all brethren loved one another.” These statements can not be proven by Bible or secular history. The church in Jerusalem had members like Ananias and Sapphira (Acts 5: If), and Paul rebuked Peter and others for hypocrisy (Gal. 2:11f). The first century church, apostles and all, were people just like people today. Some were truth loving, dedicated, followers of Christ, whose sins were but proof of the weakness of the flesh, and who “prayed without ceasing” for forgiveness, and strength to do better. Others, the greater part in some cases, had been converted to Christ, but dedication waned in the “long haul,” and worldliness took over.

In an introduction to First Corinthians, Pulpit Commentary says this letter “entirely dissipates the dream that the apostolic Church was in an exceptional condition of holiness of life or purity of doctrine.” It is an open window into the real local church; and describes a condition that exists in principle today. The picture of an ideal congregation, as taught by the Scriptures, is largely developed from negatives. We learn what is right, by observing apostolic corrections of wrongs; and the church in Corinth was a prime source for such lessons. There were some who had a party spirit, some condoned an incestuous man; and there were brothers who went to law with brothers. Fornication was a major problem, there were marriage difficulties, meat offered to idols was an “issue,” and apparently there was need for teaching on preacher support. Worship was hampered by unruly women, misuse of the Lord’s Supper, and the abuse of spiritual gifts. And the depth of doctrinal error was reached by those who denied the resurrection.

Yet Paul addressed these people as “the church of God. . . ” “sanctified in Christ Jesus.” Did he condone their condition? Oh no! But he held forth hope for them. “I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; that in every thing ye are enriched by him, in all utterances, and in all knowledge; even as the testimony of Christ was confirmed in you: so that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ” (1 Cor. 1:4f). I wonder if maybe he recounted their blessings as a prelude to questioning what they had done with such advantages.

Paul says he must speak unto them as unto “carnal” (3:1). It is difficult to think of saints as carnal, for the carnal mind is enmity against God (Rom. 8:6-7). However, all who are in the flesh retain fleshly appetites, and are carnal to the extent fleshly desires are allowed to overrule the better inclinations of the heart (spirit). Paul said he himself was “carnal” when he did what he would not: i.e., acted contrary to principles he fully approved (Rom. 7:14f). That was why he was so thankful for the mercies in Christ (7:24f). Paul called the Corinthians “babes in Christ,” indicating they were not without hope. Their hope was, of course, in changing their ways and turning to Christ for forgiveness. They were brethren in error, or carnal ones who needed to develop spiritually; and that is exactly what we find in local churches today. Brethren may pray, “We do what we should not, and leave undone what we should do,” and they can point to Corinth for precedent – but not for justification.

On the first reading of 1 Corinthians it seems a disjointed series of poorly related subjects, with no central theme. But read it again, and again, and you may discern a common note in Paul’s reply to these diverse matters. The party spirit is countered with the oneness and preeminence of Christ (1:13). Paul and Apollos are but ministers by whom they believed, but God gave the increase (3:6). “Let no man glory in men. . . ye are Christ’s” (3:21f). The incestuous man, so flagrant a sinner as to warrant no indecision, was to be disclaimed “in the name of our Lord Jesus Christ” (5:4). “Christ our Passover” can countenance no such leaven (5:7). Going to law with a brother is scorned with, “Do you know that the saints shall judge the world?” (6:2) Whatever that means, it argues “from the grand and celestial to earthly commonplace. ” Christian nobility is compromised in civil wrangling.

Fornication was evidently a persistent evil, which Paul answers by saying “ye were bought with a price” (the cross), and your very body belongs to Him (6:15f). Those with problems of marriage and/or celibacy are told, think not selfishly, but of saving your mate’s soul (7:16). In whatever state you are called, let your chief concern be to “abide with God” (7:24). And, there is more to life than marriage, sorrow, joy, worldly possessions. This world will pass -think of pleasing the Lord (7:29f). On the “issue” of meats offered to idols, “to us there is but one God . . . and one Lord” (8:6); but freedom must be tempered by concern for the weak. Christ died for them also (8:9f). Preacher support is affirmed, but on a basis of humble dedication to the Lord (9:14-23).

Public worship of the Corinthians was disturbed and corrupted by unruly women (with their disregard for propriety in dress and speaking); so Paul calls for a recognition in every way, of God as the ultimate “head” (11:3; 12:33,40). Misuse of the Lord’s Supper boils down to a selfish, ungodly attitude versus spiritual communion with the Lord and remembrance of Him (11:24f). Abuse of spiritual gifts came from pride in unearned gifts of God, who set members in the body “as it pleased Him” (12:18). Those parts which seem to be feeble are necessary (v. 22); and, “there should be no schism in the body” (v. 25), for “Ye are the body of Christ” (v. 27). Then comes that marvelous panegyric on “love” (1 Cor. 13). Love “envieth not, vaunteth not itself, is not puffed up.” Without this selfless, sacrificing love, all the gifts are nothing. Faith to remove mountains is nothing, apart from this love.

As it is apparent these admonitions were especially needed in Corinth, we are not surprised to see degeneration there respecting the very basic doctrine of resurrection. Paul’s answer is, again, the word of the Cross. “If Christ be not risen” all else is vain. Our victory is in the resurrected Lord, and in Him alone (15:14,57). Reviewing these different and sometimes seemingly unrelated problems, we are struck with the uniformity of their solution: Divine sacrificing love for the souls of men, which manifested itself upon the cross; and which we must truly believe, seek to imbibe, and to practice. It must have been as hard to “sell” in those days as it is today; and yet, it is the world’s only hope. The problems themselves are not as unrelated as a casual reading would lead one to think. 1 Corinthians is “the epistle of the cross in its social application,” or simply, the cross in our everyday life.

There are Corinthian churches today, where members are more concerned with material things and self-serving goals than in going to Heaven. The “cross” is “foolishness” to their ears, even though they may not openly admit it. We can only hope that those who see the problems may maintain the loving concern and inspired remedy of the Apostle Paul. Shunning placebos of excellent speech and worldly wisdom, we pray “Christ crucified” will be presented by humble servants, content to see God’s power do its work. Be not deceived. Our victory is in Christ, or there is no victory.

Guardian of Truth XXX: 4, pp. 103, 109
February 20, 1986