Truth Magazine

By Bobby L. Graham

In James 2:8, 9 the Lord has shown us that impartiality toward all is His will. The royal law of love for neighbor is equally applicable to the poor, the downtrodden, and the neglected. We must love them all and cannot afford to show partiality, for such respect of persons is defined in this passage to be sin and renders us transgressors of Divine law with the murderers, adulterers, and thieves of earth. Partiality is a respectable sin to many people, but God abhors it: He condemned powerful King David, the rich young ruler, and his own wicked priests (Nadab and Abihu) as quickly as He does the unlettered, the powerless, and the insignificant slave. In Jesus Christ there are no national, social, or sex distinctions as regarding worth: “There is neither Jew nor Greek, there is nether male nor female” (Gal. 3:28). All are the same before God. Partiality is more serious in God’s sight, more prevalent among church members, and more detrimental in its effects than we might think. It has caused people to lose interest in Christ and the gospel. Have you been responsible for such?

The Impartiality of God

The Bible portrays God as impartial. Deuteronomy 10:19 declares that God “regards not persons nor takes rewards.” Job 34:19 says of God that He “accepts not the person of princes, nor regards the rich more than the poor.” Matthew 4:45 indicates that He sends the physical blessings of rain and sunshine upon all, the evil and the just. In Acts 10:34, 35, Peter extolled God’s fairness in accepting all who fear God and work righteousness, whatever nation be theirs. In Romans 10:12, we learn that there is no difference with God between the Jew and the Greek, for the same Lord over all is rich unto all who call upon Him. James 3:17 shows that the wisdom from above, is without partiality. 1 Peter 1:17 pictures God as judging without respect of persons according to every man’s work. Such a portrait ought to impress us with God’s will for His spiritual offspring.

Partiality Forbidden

In God’s dealings with Israel the Old Testament stressed, “Ye shall do no unrighteousness in judgment; thou shalt not respect the person of the poor, nor honor the person of the mighty: but in righteousness thou shall judge thy neighbor” (Lev. 19:15). Malachi reproved the priests of his time for being “partial in the law” (Mal. 2:9).

Impartiality is also a New Testament principle. According to James 3:13, 17, the wise man, endued with knowledge, will show his works out of his good manner of life with meekness of wisdom, a trait of which is impartiality. Elders and deacons must be impartial in their determination of which men to use, in decisions of whom to help, and in the exercise of corrective discipline. Bible class teachers ought to show impartiality in their treatment of their students; preachers in their selection of lessons and forming of friendships; and all Christians in their encouragement, visiting, hospitality, help, and general treatment of others.

Three Areas of Biblical Applicaton

God’s Word makes specific application of the principle of impartiality to the areas of love, treatment of those in the assembly, and selection of workers in the church. In love, we must strive to be complete (not lacking) in love for both friend and foe, just as our heavenly Father is (Matt. 5:43-48). It is in this way that Jesus challenges His disciples to be “perfect, even as your Father in heaven is perfect.” What about your love, friend? Do you love even those who have mistreated you, slandered your name, or failed to love you? This is the zenith of love, demonstrated in God’s willingness to send Jesus to die for a rebellious people (1 Jn. 4:10, 11). Jesus’ teaching instructs us to love an enemy – that is, to show good will based on his worth and dignity; to do good – that is, to act for his good, not his hurt; and to pray for him, appealing to God for him to have a tender heart, for the two of you to be reconciled, for his physical and spiritual good, and for his eternal salvation. How impartial are you in love for your enemies?

In James 2:1-9 the principle of impartiality is applied to the attention and consideration given to people in the congregational gatherings. It isfeared that too much attention is sometimes given to preachers or to prominent members. Only the preachers are used in some churches for prayers. The word “brother,” denoting spiritual kinship, is regularly applied to preachers, but other male members often have to settle for “mister” and the preacher’s wife with “Mrs.” Many are fawning toward the rich, the powerful, the famous, the educated, or the best dressed. The amount of time given to these, the remarks made about them, the use made of them in public ways is often enough to nauseate fair-minded peple. Such was the case with Pat Boone in the ’50s and ’60s.

In the selection of elders and deacons and teachers, impartiality should guide our efforts. The elite have no priority with God, nor do the less conspicuous. The spiritual credentials make a difference with Him. The same context (1 Tim. 5:20, 21) emphasizes fairness in the condemnation of sin. Heinous sins or sins of the less powerful are sometimes severely denounced, while the “respectable” sins of the mighty (gossip, social drinking, materialism, and worldliness) are ignored. Brethren, we ought to be ashamed, for herein we, unlike our Father and our Example, have shown respect of persons.

All persons desirous of pleasing God and being like Christ will purpose to eliminate respect of persons from their lives. Remember that God respects character, not persons.

Guardian of Truth XXIX: 8, pp. 233, 244
April 18, 1985

By Ron Halbrook

In both private and public studies with people who claim the miraculous powers of the Holy Spirit today, we hear a message that is markedly different from message of the New Testament. In the first century, the Holy Spirit gave us the Bible as a perfect, complete and infallible revelation of God’s plan for our salvation (1 Cor. 2:1-13). But today the Spirit raises up men who contradict themselves, each other, and the Bible. At least men caught in these contradictions say the Spirit guides and illuminates them. Something is wrong when such confusion reigns supreme in the Spirit’s name. Who is responsible?

We would like to notice some arguments and claims today which Jesus never made. How can we explain those differences, since Jesus had the Spirit “without measure” (Jn. 3:34)? Why did Peter not contradict Himself when engaged in controversy, since “Spirit-filled” men do so today? Why did the Spirit not guide Paul to make arguments which Peter would deny, as occurs in discussions with various so-called “Pentecostals” and “Charismatics” today?

“Love” When They Do It, “Hate” When We Do It

When we talk with “Pentecostal” people about the Holy Spirit and miracles, we are soon charged with a lack of love. They speak plainly their positions and press their views. We do the same patiently, gently, and firmly, but then are accused of animosity. Why is it love for them to dispute and hate for us to do it? Does the Spirit lead men into such confusion?

Jesus said, “Ye shall know the truth, and the truth shall make you free” (Jn. 8:32). When we speak with deep conviction, with “all boldness,” and with “great plainness of speech,” it is a sign that we love men and are seeking to save them (Acts 4:28; 2 Cor. 3:12). It is amazing that men who claim miraculous guidance and illumination from the Holy Spirit do not understand that the Spirit expressly teaches us in the Bible to make the distinction between truth and error very plain. “Because the love of God is shed abroad in our hearts by the Holy Ghost,” we must be “ready to preach the gospel,” we are to be “not ashamed” of its power, and we should “earnestly contend for the faith” (Rom. 5:5; 1:15-16; Jude 3).

Christians and Brethren In All Denominations?

Our “Charismatic” friends are often offended because we no not consider them brethren in Christ. Their view of the Spirit working on an interdenominational basis obscures the conditions of pardon revealed by the Spirit in Scripture. Jesus said, “He that ________ and is _________ shall be ________” (Mk. 16:16). When we fill int eh blanks, we learn what it means to be “born of the water and of the Spirit.” Unless a person is baptized in water as an exercise of intelligent and obedient faith, “he cannot enter into the kingdom of God” (Jn. 3:5).

Jesus shed His blood “for the remission of sins” – which means our sins could not be forgiven without His death (Matt. 26:28). The Holy Spirit said through Peter that we must “repent, and be baptized every one of you in the name of Jesus Christ for the __________ ____ _______” (Acts 2:38). To fill in the blanks is to learn what we receive by grace when we are baptized – what we cannot receive before or without water baptism. Without it, we cannot be forgiven under the terms revealed by God.

But “Pentecostal” folks often speak of “getting the Spirit” – which indicates in their minds pardon from sin – while praying at the mourner’s bench, lying on the bed at home, or driving in a car. Many of them were later baptized in water, but without a scriptural understanding of the purpose of baptism. They are not saved, not in the kingdom of God, and not the recipients of the remission of sins. Did the Spirit tell people how to become Christians in the undenominational body of Christ during the first century and then tell modern “Pentecostals” a different way to become Christians in denominational bodies not even mentioned in the Bible? Who is responsible for this confusion?

“Jesus Is All Positive”

When we open the Bible and show people the difference between Bible miracles and modem emotionalism, “miracles” falsely so called, we are likely to hear this, “I am very sorry that you can only see negative things. Jesus is all positive, not negative. The Pharisees were always negative like you all in the Church of Christ. You don’t look for anything positive in our miracles; you just deny the Spirit.” One such “all positive” individual recently charged me with animosity, negativism, ignorance, baffling people “with bull,” association with “every demon in bell,” passing out unchristian tracts, and lying.

Did the Spirit lead this so-called “Spirit-filled man” to say, “Jesus is all positive”? Jesus had the Spirit without measure and the Spirit inspired the records of Jesus’ life. The Jesus presented to us by the Spirit was both positive and negative. This Jesus was narrow and negative toward the idea that men can be saved without water baptism (Jn. 3:5), or that men can be saved without genuine faith in Himself (8:24), or that men can be children of God and lie like the devil (8:44).

Does the Spirit lead a man to say that we must be “all positive” to be like Jesus and never be negative lest we be like the Pharisees, and then lead the man to be negative toward negativism? If the person is for negativism, he cannot be “all positive,” and if against negativism, he still cannot be “all positive.” Poor, soul, he must be like the Pharisees in spite of himself! The false theories of modem “Pentecostalism,” not the Spirit of God, lead men into such total confusion and self-contradiction.

But, shame of all shames, this gentleman also called me “a professional debater” – a positive description, no doubt, since he is “all positive.” Though I have had so few formal, public debates as to be in the minor (very minorl) league, I got this sudden promotion by pointing out the dilemmas of his error. Who authored this snearing slur, “professional debater”? If this is some more illumination from the Holy Spirit, a few questions are in order. Perhaps the Spirit will illuminate further.

Was Jesus a “Professional debater” when He engaged in the heated controversies of Matthew 22 until His opponents were too ashamed to debate Him any further? Was Peter a “professional debater” in Acts 2 when he answered a false theory (y. 13) and accused his audience of murder? – in Acts 4 when his opponents ran out of arguments and resorted to physical beating? – in Acts I I and chapter 15 when he had no small dispute with his own brethren over their errors? Was Paul one of those slimy snakes and despicable demons – a “professional debater” – when “he disputed in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him” (Acts 17:17)? Were Jesus, Peter, and Paul “all positive” or were they pointedly negative in these debates?

Debate can be private or public, formal or informal, but it represents the militant determination of our Lord and of the early Christians to spread the gospel into all the world and to every creature by every possible means. In debating as in sermons, Bible classes, tracts, radio lessons, or any other method of preaching Christ, we must be both positive on behalf of truth and negative in regard to sin and error. Both characteristics ought to be highly visible in all of our efforts to teach God’s Word. We should strive to develop these characteristics more and more, following the footsteps of Jesus and the instruction of the Spirit. Men do not learn to eschew debate by listening to the Spirit of God but to a seducing of Satan.

What About Apostles and New Scripture Today?

Modern “Pentecostals” unite in the claim that “Holy Spirit baptism and all the gifts of the Spirit are for us today. ” They emphasize “all gifts,” but if asked the right questions, they deny some giftss are for today and then contradict each other as to which ones are and which are not for today. Did the world receive new Scripture through the first apostles? – Yes; No. If no apostles today can give new Scripture, do we have “all the gifts” today? – Yes; – No.

Almost to a man, “Charismatics” deny that we can receive new Scripture today as was done in thefirst century, although a few concede it as a possibility (but even they do not know of any new Scripture “as yet”). What about the gift of apostleship – any living apostles today? Some “Pentecostals” say this gift had the purpose of revealing and confirming new truth. Since the Bible is complete, they tell us that the gifts of apostleship and of receiving new Scripture are not for us today! But other miraculous gifts are for us, they insist.

The Bible teaches in Mark 16:15-20 that miracles (cast out demons, speak foreign languages, take up serpents, drink any deadly thing without harm, and heal the sick) would be performed in order to confirm the word. 1 Corinthians 12-13 gives the most complete list of such gifts: the word of wisdom, the word of knowledge, faith, gifts of healing, miracles, prophecy, discerning of spirits, foreign languages, interpretation of such languages, apostles, teachers, helps and governments. Such gifts were to “fail … .. cease,” and “vanish away” because they pertained to revelation “in part” -revelation part by part. “But when that which is perfect is come, then that which is in part shall be done away” (13:8-10). The thing “in part” is divine revelation in words. “That which is perfect” is the completion, maturity, or fulness of thesame thing – revelation in words.

The Bible is complete, and so the miraculous gifts which were a means to that end have passed away. Most “Charismatics” can see that point when it comes to receiving new Scripture today, many can see it in reference to apostles today, but none of them can see it in regard to the rest of the miraculous gifts! Is the Spirit responsible for this delusion and confusion?

Also, modern “Pentecostals” are “filled with the Spirit” to explain “that which is perfect” as a perfect age in the future, the perfection of heaven, our personal perfection in the resurrection, or the second coming of Christ. Why so many explanations – why cannot the Spirit decide on the right one, tell the “Pentecostals” what it is, and get them united on it? But the Spirit was not discussing an age, heaven, our resurrected state, or the second coming of Christ. Why so many explanations – why cannot the Spirit decide on the right one, tell the “Pentecostals” what it is, and get them united on it? But the Spirit was not discussing an age, heaven, our resurrected state, or the second coming of Christ “in part” and in perfection. It is miraculous prophecy, preaching in foreign languages, and inspired knowledge – divine revelation “in part” and in perfection. The Spirit who gave us I Corinthians 12-13 is not the same spirit which fills “Pentecostalism” today!

It is common for “Charismatics” who claim there are living apostles today to also confess that they do not know who those apostles are. It is also said that living apostles need not give new Scripture. We must know who these apostles are because it is their office to bind and loose what God reveals – we are “not of God” if we fail to hear them (Matt. 16:19; 18:18; 1 Jn. 4:6).

“All apostles did not write Scripture, and some like Mark ‘ Luke, and Jude were not apostles and yet they wrote Scripture, ” we are told. But some apostles did write new Scripture and some will do it today if we have all the same gifts. The above quotation is designed to show why we do not have to know who today’s apostles are, but it only shows that some who are not apostles today will write new Scripture – just like some who were not apostles did in the first century. Surely, somebody can – apostles or not – or else, we do not have all the same gifts! Which will it be? Did the Spirit of God fill men in order to leave them in this dilemma?

When All Else Fails, Shout!

When all else fails, “Pentecostals” shout or put in bold print, “Praise God For Ever More! Hallelujah, Brother! Praise The Lord!” If they shout long enough, will the Spirit tell them how it impossible to claim “all the gifts” and yet deny that we can receive new Scripture, have apostles, handle snakes, or drink poison without harm? How can we have and not have all, a-1-1, the gifts? Maybe shouting helps people ignore the contradiction. Or, will God ten other “Pentecostals” who ask in faith who their new apostles are? – which apostles can receive new Scripture? If modern “Pentecostals” ask in faith, believing all things are possible, will God reveal new Scripture to some who are not apostles – just like He did to Mark, Luke, and Jude?

We are ready to publish the following information, if some “Charismatic” will shout and ask God about it: (1) the names and addresses of apostles today, (2) the names and addresses of some apostles who receive new Scripture today, and (3) the names and addresses of some men who are not apostles but who receive new Scripture like Mark, Luke, and Jude. Will God supply this vital information if someone shouts, “Praise God For Ever More!”? If someone asks Him but there is “no voice, nor any that answered,” will He answer if they “cry aloud” even louder in faith, believing? “Either he is talking, or he is pursuing, or he is on a journey, or peradventure he sleepeth, and must be awaked.” Is it the Spirit of God who causes men to shout and who then remains silent, leaving them without an “answer to every man that asketh you a reason of the hope that is in you”?

We call upon so-called “Charismatics” and “Pentecostals” to realize that the confusion and contradiction which characterize your denominations are positive proofs that the Spirit of God is not among you. Your churches are never mentioned in the Bible. We plead for you to become just New Testament Christians, members of undenominational bodies called “churches of Christ” (Rom. 16:16). “Beloved believe not every spirit, but try the spirits whether they are of God” (1 Jn. 4:1).

Guardian of Truth XXIX: 8, pp. 234-235, 242-243
April 18, 1985

By Randy Harshbarger

In 2 Timothy 2:2 the Apostle Paul instructs the younger preacher Timothy by saying, “And the things which thou hast heard from me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.” Timothy had been entrusted by Paul with the important task of teaching, charging, and exhorting various churches in order to turn them from moral and religious apostasy (cf. Timothy’s work in Corinth, 1 Cor. 4:17). While the responsibility to preach was great, Timothy also had to encourage other faithful men who could be entrusted with the truth, to go forth and engage in the good work of preaching the gospel.

Of course, Paul’s instructions to Timothy impress upon us the need for men to come forth and commit themselves to the proclamation of God’s word. In fact, this is needed more than ever, as we continue to observe the passing of stalwart soldiers of the cross, men who gave themselves to the Lord’s work for years and years, but now, they are no longer with us. Someone must step forward to fill in the gaps. Those who are younger must come forth and preach the gospel in an uncompromising way. No one knows what the future may hold as the times in which we live are troubled and perilous. Surely we can see the need to stand for the truth, that we and our children will be fortified in the faith. May future generations be encouraged because of our stand now, to stay with the Lord and His word in times to come.

We find this lesson forcefully presented, as a change in the leadership of ancient Israel takes place in Deuteronomy chapters 31 and 32. For many years, Moses had been leading God’s people, but the time for change had arrived. Moses commissions Joshua, God’s chosen replacement. Joshua could lead Israel with courage because the Lord was with him. Moses said, “Set you hearts unto all the words, which I testify among you this day, which ye shall command your children to observe to do . . . because it is your life . . . ” (Deut. 32:46-47). Amid the changing scenes of life, Moses tells Joshua and God’s children that they must continue to unite upon God’s word. Their lives to a certain extent physically, but especially spiritually, were linked inseparably to the hearing and obeying of God’s word.

Past and present generations must unite together upon God’s word. May we ever remember that God’s word must always take the place of the works of men. What we have came from God, inspired and profitable. A message of grace? Yes, but also a message of faith and obedience. The gospel is the one thing that young and old alike can place their trust in as they meet the challenges of life. Moses said, “It is your life.” We derive faith and hope from God’s message while living; we take comfort in it in times of death.

Of course, the message of Jesus is greater than the message of Moses. We find terror at Sinai, but tenderness at the cross. Moses speaks in thunderings, but Jesus pleads with tears. Yet, we must not mistake tenderness for weakness, or gentleness for a lack of authority. Jesus is the greatest lawgiver, the greatest prophet, and the only Savior the world will ever know. Can we see the need to stay with the Lord and what He tells us to do?

Uniting upon God’s word gives life meaning and value. And, in order to have hope for a better world to come, we must involve our “lives” each day with God’s message. “It is your life,” Moses said. All we are, all we shall be, or ever hope to be is bound up in God’s will for our lives. Peace with God (Rom. 5:1), our growth as Christians (2 Pet. 1), true enjoyment of life depends upon our loyalty to God. And, consider the awful possibilities that await those who refuse to yield to God.

How shall we escape if we turn away?

Regardless of how many men preach the gospel, regardless of how long this old earth stands, may we ever remember that God will never send one greater than Jesus and no message will ever do what the gospel does. With the passing of Moses, an older generation passes too. Joshua and a new generation rise to fill in the ranks. But, the new generation must hold on to the same message from God that was so dear to an older generation. So it is, that we who are younger must be committed to the preaching of God’s word, and then entrust it to others before we too, pass from the scene. Is your life safe and secure? Can you see the promised land? May God help us all to see that life is at stake!

Guardian of Truth XXIX: 8, p. 231
April 18, 1985

By Mike Willis

“For if the trumpet give an uncertain sound, who shall prepare himself to the battle?” (1 Cor. 14:8)

As Paul wrote on the subject of tongue-speaking, he emphasized the need for speaking in an understandable manner. In this, he compared speaking in a language unknown to the hearer to a trumpet which gave an uncertain sound. In that generation, the sound for alarm was given, not by a siren, but by a trumpet. One trumpet sound communicated one message and a different sound communicated another message. One sound called an assembly together (Num. 10:2), one called the princes together (Num. 10:3), one sound commanded the tribes on the east side of the camp to move forward (Num. 10:4), and another blast indicated that the enemy approached for battle (Num. 10:9). A trumpet which did not give a definite sound was worse than no trumpet; it left the people confused and alarmed, not knowing what to do.

The preaching of the gospel is like the blowing of a trumpet. Gospel preaching has a distinctive sound and ring to it. When men cease preaching a distinctive message, the gospel loses its distinctiveness; it ceases to call men to repentance and to salvation. Instead, it soothes the conscience and provides less-threatening platitudes which effect no change in the hearer’s personal life and does not bring him salvation.

Gospel Preaching Is Distinctive And Clear

Gospel preaching is definite and clear in its presentation. The gospel is an inspired revelation from God which announces God’s will (2 Tim. 3:16,17; 2 Pet. 1:21). It is not wise man’s thoughts about God! Instead, it is a divine revelation to man-a revelation which can and should be understood, respected, and acted upon.

When men lose confidence in that revelation, the gospel is reduced to man’s groping for God’s will.

Nothing hinders evangelism more today than the widespread loss of confidence in the truth, relevance, and power of the Gospel. When this ceases to be good news from God, and becomes instead “rumors of God,” we can hardly expect to exhibit much evangelistic enthusiasm (John Stott as quoted in Growth and Decline In The Episcopal Church by Wayne B. Williamson, p. 54).

When men lose confidence in the revelation, they no longer know what the truth is and cannot speak with authority on many issues concerning which God has spoken in the Bible. They cannot speak with certainty regarding homosexuality because many learned men consider it a sickness or malformation of genes. They cannot speak with certainty regarding woman’s role in the church because they believe Paul spoke under the influence of his culture rather than under the influence of the Holy Spirit. Such attitudes reduce the New Testament from a divine revelation to man’s “guesses” about God.

I am concerned that the distinctive message of the gospel is being lost. In place of the clarion ring of the gospel, we are hearing disconcerting ambiguous preaching which has nothing definite to announce about standards for living. Men will be left with the guilt of their sin if they do not hear and obey the gospel. How sad will be their eternal plight if they hear only a changed, diluted, or perverted gospel.

The Gospel Loses Its Distinctive Sound

Here are some occasions when the gospel loses its distinctive sound.

1. When The Pulpit Is Used For Thinking Out Loud. To some men, the pulpit is a place to think, instead of a place to announce a revelation from God. Preachers raise questions which they do not answer. They raise the question of whether or not women can be ordained as deacons and then leave it unanswered. They question whether or not the Bible allows a contribution to be taken on some day other than the first day of the week and leave it unanswered. They assert that there is no authority for a church building or church treasury. They wonder if the Lord’s supper must be observed on the first day of every week.

The result of this kind of preaching is that members are confused. All kinds of questions are raised, but no answers are given to these questions. Why? Because man’s opinions and not the Bible are used as the standards for decision making.

The pulpit should not be used as a place for the preacher to “think out loud.” The pulpit is to be used to announce the revelation from God. When it is used as a place for the preacher to think out loud, the gospel is changed from a distinctive message with a clarion ring to a trumpet blowing an uncertain sound. Such preaching confuses the church and leaves it unsettled. Brethren come to church to be taught, encouraged, given direction, and edified by the gospel. They leave services bewildered and confused by a preacher who used the pulpit to think out loud instead of using it to proclaim the message of God’s saving grace.

2. Preaching Which Leaves Sin Unrebuked. Some of the change which is occurring in the pulpit is not so much in the area of what is being said as it is in the area of what is not being said. An emphasis is given to positive preaching to such a degree that things which might alienate the white upper middle-class American are left unsaid. Things which were preached when Christians were meeting in a rented building on the other side of the tracks sometimes are not welcome in the expensive structures in white upper middle class suburbia. Affluency should not change the content of the gospel.

Sermons on the oneness of the church are becoming rather rare. One might preach that “the church of Christ practices congregational singing” but never get around to exposing the sinfulness of the usage of mechanical instruments of music in worship. Sermons on the identifying marks of the New Testament church are as rare as hen’s teeth in many pulpits. Sermons exposing the errors of the denominations in town are rarely ever preached. In some congregations, a person could attend months at a time and only hear sermons that could have been preached in any denomination in town. “Issues” among the brethren should never be mentioned in the pulpit of the church, according to some brethren’s thinking.

Such preaching leaves a congregation untaught and an easy prey to any false doctrine which comes. Our concern to prevent this from happening demands that we say this.

Among subjects pertaining to immorality, that which is left unsaid is also very revealing. Sermons on love, joy and peace are commonplace. Though no one would deny that sermons should be preached on these subjects, I become amazed when the pulpit is never used to condemn social drinking, unscriptural divorce and remarriage, immodest dress, mixed swimming, and other works of the flesh. One can preach against drunkenness, but he dare not preach against social drinking for fear that he might offend some influential member. He can preach about modest apparel, but he dare not suggest that mixed swimming is a violation of God’s revealed will on the subject for fear that some of the members who are involved will become upset.

By systematically eliminating strong doctrinal and moral preaching because it might offend some visitor or brother, the pulpit is robbed of its power. Denominational folks can attend worship services and leave without ever knowing that they are lost; erring brethren can worship without learning that their practice is sinful. Though no one is in favor of offensive, rude, and abusive preaching, every Christian needs to demand that the pulpit contain a plain and clear statement of the truth in no uncertain language. Those sinners who are present need to be shaken by the truth of the gospel, not made comfortable and lulled further into spiritual stupor. These brethren need to hear the distinctive sound of the gospel in order to know how to respond to it.

3. Preaching Which Attacks The Faithful. The pulpit is further abused when it is used to attack faithful Christians. In some cases, the preacher has used the pulpit as a place to attack those in the local congregation who have crossed him in some way. He calls them by name or paints their picture in such a manner that no one has any doubt about whom he is speaking; then, he proceeds to lambast them. The distinctive sound of gospel preaching has been replaced by personal and vindictive attacks on brethren in such cases.

Sometimes the pulpit is used to assail those faithful brethren who have fought the enemies of the church. Men who were in the foreground of the battle against institutionalism are criticized and condemned by men who were still in grade school when those battles were fought. They seem to know more about how to fight the battle from the historical perspective of twenty years removed than those men knew who lived at the time, saw the error, and did what they could to save the church from it. Standing in the quiet pulpits of churches which were salvaged by brave spiritual warriors, these preachers condemn the necessary judgment decisions which were made in the heat of the battle, like the arm-chair quarterback who knows more about how to win a football game than the trained athletes who devote their entire lives to the sport. Aside from the arrogance manifested by such criticisms, one cannot avoid stating that using the pulpit to attack and assault these faithful brethren is a misuse of the pulpit. One cannot learn the truth and be delivered from sin by hearing such tirades. Those who hear this kind of preaching have doubts raised in their minds regarding the issues which were fought at that time and are not helped spiritually by such preaching. The distinctive message of the gospel is obscured by such attacks.

4. Preaching Which Teaches False Doctrine. The distinctive message of the gospel is also robbed of its power by false teaching. When men start preaching that man has a sinful nature, that men can be saved who have never obeyed the gospel, and that there are Christians in all denominations, then the pulpit has been robbed of its power and a gospel invented by man has been substituted for the real “good news” of Christ.

Conclusion

We need preaching which will save the lost and encourage the saved. We need preaching which win “comfort the afflicted and afflict the comforted.” We need preaching which produces results-sinners turning from their sins and living according to the word of God. In an effort to address the issue of the kind of preaching which is needed today, this special issue has been prepared. I think that it is a balanced presentation of the kind of preaching which will help keep the church strong.

Guardian of Truth XXIX: 9, pp. 257, 280-281
May 2, 1985