Truth Magazine

By Raymond E. Harris

In Romans 6: 1, the Apostle Paul sets forth the foregoing question and then answers with a thunder, “God Forbid!” At this time, we will lift the question from its technical setting and stress some simple but challenging questions.

1. Shall We Continue In Sin When We Know Its Origin? In 1 John 3:4, we learn that, “Sin is the transgression of the law.” And, in 1 John 3:8, we are further informed that “the devil sinneth from the beginning.” Further, everyone who has read, so much as the first three chapters of the first book of the Bible will remember that it was the serpent (Satan) who enticed Eve to commit the first sin.

Yes, in Genesis 3:1-6, the serpent lied by assuring Eve she would not die if she disobeyed God. Further, the serpent implied that God had selfish reasons for insisting that Adam and Eve abstain from the one forbidden tree. In John 8:44, Jesus said, “Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth because there is no truth in him.”

Hence, those who engage in rebellious acts against the will of God are said to be servants (slaves of both Satan and sin). Such are described as Satan’s children in Satan’s family, rebellious wicked citizens of Satan’s kingdom.

It would seem that if our knowledge of sin was limited only to the foregoing – we would flee from all unrighteousness. Who among us would want to be in the kingdom of Hitler or the child of a Charles Manson. Much more, how awful to be the slave child of the devil! Knowing the origin of sin, shall we continue in sin! God Forbid!

2. Shall We Continue In Sin When We Know Its History! Some histories are interesting and worthwhile, but the history of sin is dark and dreadful. As every Bible student knows, the black history of sin begins in Genesis 3:6. On that occasion, first Eve and then Adam disregarded the reasonable limitations of God, questioned His integrity, and willfully disobeyed Him.

The consequences of their iniquity were immediately forthcoming! They began to die physically. But, even worse, they died spiritually! The word “death,” means “separation.” Hence, we see that physical death is the separation of the body and the spirit. And spiritual death is the separation of the eternal soul from God!

It seems that once sin (rebellion) was loose in the world it has rolled like a tidal wave over generation after generation. In Genesis 3, Eve and Adam sinned. In Genesis 4, Cain became the world’s first murderer. And by Genesis 6, ten generations have come upon the earth. At that point God noted that “the wickedness of man was great in the earth” (Gen. 6:5). Hence, through the grace of God and the righteousness of Noah and his family, human life on earth was allowed to continue. All others died because of their iniquity.

But, as we continue to Genesis 12, we learn that after another ten generations mankind was rebellious and as wicked as before the flood. Hence, at that point, God called Abram to separate himself and form a special people from whom Jesus, the Savior could come.

As we turn on through our Bibles we learn that sin:

a. Caused the destruction of Sodom and Gomorrah.

b. Caused the downfall and death of King Saul.

c. Caused shame and a life time of woe to King David.

d. Caused both Israel and Judah to spend 70 years in slavery.

e. Caused the crucifixion of Jesus.

f. Causes the damnation of all who will not turn to Christ and obey the gospel.

Also, when we consider the history of sin, we find that the page of our life is also there! Sin has and will continue to create misery, sorrow and despair in our lives so long as we live.

Truly, when we consider the history of sin, we should determine that we will not continue therein. God forbid!

3. Shall We Continue In Sin When We Know Its Trend? There is no question, the trend of sin has always been and always shall be downward. No one ever became a better person by flaunting and rebelling against the laws of God.

In 2 Timothy 3:13, Paul wrote, “But evil men and seducers shall wax worse and worse . . . .” And so, sin is invariably a progressive influence. Sin sears the conscience and the last sin eases the way for the next.

A classic example of the progressiveness of sin is seen in the lives of Joseph’s older brethren as revealed in Genesis 37. As the story unfolds, we learn that Jacob loved his son Joseph more than any of his ten older sons. From this volatile environment came forth a growing and progressive evil attitude on the part of these ten young men. The Bible tells us that their emotions and actions evolved from hate, to envy, to selling their own brother as a slave and finally to the cunning deception of their father. Hence, we see the initial sins of jealousy, hate and envy, open the doors to such violent sins as assault and kidnaping.

Invariably one sin will lead to another and the second is usually worse than the first. So, unless we “come to” ourselves and wake up to what sin is doing to us, there will come total destruction of both body and soul. Truly, we cannot take fire unto our bosom and not be burned! Sin separates from God, it damns the soul, and it will not be allowed in heaven.

Shall we continue in sin? God forbid!

4. Shall We Continue In Sin When We Know Its Results? The results of sin have been so varied and devastating it is impossible to really comprehend the vastness of sin and the immeasurableness of the suffering it has caused.

Sin has destroyed reputations, good names, family trust, marital happiness and self-respect. A night’s unrestricted indulgence in sin has produced separation, divorce and murder. A night’s unrestricted indulgence in sin has produced illegitimate children, introduction into crime, incurable disease, disgrace, imprisonment and premature death.

Also, sin has destroyed minds and emotions as well as physical bodies. Sanitariums and asylums abound with both perpetrators and victims of sin. Mental breakdowns and suicide are common results of ungodliness.

And then, the ultimate result of sin is the everlasting loss of the soul. Physical and mental suffering are devastating. However, loss of the soul is even worse. Jesus explained that the wicked would be cast into “outer darkness” where there will be “weeping and gnashing of teeth.” He later said those cursed by sin, would depart “into everlasting fire, prepared for the devil and his angels. ” And in John 5:28-29, the Lord explained that on judgment day, “all that are in the graves shall hear his voice, and shall come forth.” And He further explains that those that have lived evil lives will come forth, “unto the resurrection of damnation.”

My friend, when we consider the results of sin, even in our own lives, we should be shocked into repentance. Who among us has not suffered greatly physically and mentally because of sin. And what about our souls? When we consider that life is short and judgment is sure, shall we continue in sin? God forbid!

5. Shall We Continue In Sin When We Know Its Remedy? In Romans 6:23, Paul warns that “the wages of sin is death . . .” And in Galatians 5:19-21, he enumerates the “works of the flesh.” He declares that those who continue in such wretched ways “shall not inherit the kingdom of God.”

And when Paul, wrote to the Philippians he helps us to understand that good worthwhile thoughts help prevent sin. He explains that we should dwell on things that are true, honest, just, pure, lovely, and of a good report. However, these good thoughts will not remedy or remove the sins we have already committed.

Yet, we must realize that with the sacrifice of Jesus and the preaching of the gospel, remission of sins is now possible. Yes, forgiveness of sins is now available to all. You remember Jesus said, “Come unto me, all ye that labor and are heavy laden, and I will give you rest” (Matt. 11:28).

But, what is the remedy for sin?

a. Belief in God (Heb. 11:6); in Jesus (John 3:16); in the gospel (Rom. 1:16, Mk. 16:16b).

b. Repentance or turning from sin (Lk. 13:3; Acts 17:30; Acts 2:38).

c. Confession that Jesus is the Son of God (Matt. 10:32; Acts 8:36-37; Rom. 10:10).

d. Baptism (immersion) in water (Mk. 16:16; Acts 2:38; 8:38-39; 18:8; 22:16; Rom. 6:3-5).

So, we see that the grace of God has provided a way of escape! Yes, by accepting Jesus as our Savior and obeying the terms or conditions that God has laid down, anyone can have remission of his sins. This obedience and remission of sins by God, allows each one to be a Christian, a member of Christ’s Church, and a citizen of God’s Kingdom!

Considering that there is a remedy for sins, shall we continue in sin? God forbid!

Guardian of Truth XXVIII: 16, pp. 492-493
August 16, 1984

By Elan B. Morkendall

Someone has said that sermonettes are preached by preacherettes and produce Christianettes. If that be true there is real danger that the church will be filled with Christianettes in the near future.

That this trend is contrary to the examples found in the New Testament no one can successfully deny. At Troas, “Paul preached unto them . . . and continued his speech until midnight . . . . And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep. and as Paul was long preaching, he sank down with sleep, and fell down from the third loft, and was taken up dead.” After Paul restored him to life he “talked a long while, even till break of day” (Acts 20:7-11). This was certainly not a sermonette.

It might be said, however, that the sermon Peter preached on Pentecost was short. Certainly the time required to read this sermon as recorded in Acts 2 would not be very great. But verse 40 says, “And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation.” We have no way of knowing just how long Peter actually preached. Certainly the above Scripture tells us plainly that his was not a modern 15-minute sermonette.

No one would contend that a preacher should make his sermons long merely for sake of length. A fifteen minute sermon stretched to an hour and a half certainly gets too thin. But if he has the spiritual food in his sermons that they should contain to make and develop strong Christians, it will take some time to present each one to the audience. Certainly by careful preparation many sermons can be presented in much less time than is sometimes used. But to condense too much is to take away the beauty and personal touch until it is no longer appealing. Who wants to replace his delicious meals with concentrated vitamin tablets and dehydrated foods?

David said, “I was glad when they said unto me, Let us go into the house of the Lord” (Psm. 122:1). If a person is thus interested in worshiping God, he will not complain if the sermon is a little long. Those who complain at a sermon of reasonable length are not really interested in worshiping God at all. They merely want to salve their consciences or they would not attend the services at all.

“If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God, Set your affections on things above, not on things on the earth” (Col. 3:1,2). The person who obeys this command will enjoy worshiping God. If you do not enjoy it, you should “set your affections on things above. ” This is as much a command as any other command God has given. The fact that God commands it shows clearly that it is possible for man to obey it. You can learn to enjoy worshiping God. Suppose you fail to learn this lesson while in this life. What would be your plight if you were to go to heaven but could not enjoy a long period of worship? In that celestial city there will be no continuous period of worship throughout eternity. Those who tire of worship quickly would be entirely out of place in that eternal city. The fact is they will never go there. “Unto them that look for him shall he appear the second time without sin unto salvation ” (Heb. 9:28). Those who do not anxiously await His return will not be received up by Him. Those who anxiously await His return will be glad to spend time in studying His Word and worshiping Him.

Guardian of Truth XXVIII: 16, pp. 501-502
August 16, 1984

By Jimmy Tuten

The question of suffering is not, “Why am I suffering?” but “Now that I have suffered, how can I make it work for me?” Of what benefit is suffering to me and to others?

Not long ago I read that in New York City the most magnificent carpet ever made was sold for the astounding sum of $250,000. It measured less than 25 by 16 feet, yet contained over 100 delicate shades and hues. Imported from Turkey, it was completed in 1921 after many people labored over it for years. Two things impressed me about the article: One is the fact that it was said that if one man had done the work alone and had started at the age of 15, it would have taken him until his 75th birthday to complete the task. The second was even more startling in that the article revealed that the masterpiece of beauty was made up of 11,877,000 knots.

What a parable this rug provides! You see, into the Christian’s life have been woven a great variety of hues and colors which God has meaningfully thrown into the shuttle of their experience. Yet, that individual has judged the result to be only a series of interminable tangles, snarls and knots. However, unknown to him is the fact that God is at work in His wise providence producing a pattern of beauty which would last for an eternity.

“For I reckon that the suffering of this present world is not to be compared to the glory which shall be revealed in us” (Rom. 8:18). “And we know that all things work together for good to them that love God, to them that are called according to his purpose” (Rom. 8:28).

Look at it: 11,877,000 knots! Does life appear that way most often in your burdened heart? Does the coil of life twist and turn in your hands until disappointment and apparent failure is all that meets your tearful gaze? Perhaps you are too close to the tapestry to see the lovely designs God is weaving. It will take a lifetime to complete the task, but as you remain in the center of God’s will with a dedicated life, eternity will reveal that the untold knots in your life have produced a masterpiece ready for the eternal display case of heaven. If suffering in your life becomes an instrument of good, then you will say, “I have lived, seen God’s hand through a lifetime, and all was for the best” (Robert Browning). Suffering is not evil in and of itself. It is either instrumentally good or instrumentally evil, depending on the use you make of it.

A Man Who Suffered

Let me tell you about a man that suffered. “Oh, nol” you say, “here we go with Job again.” No, we have already talked about Job (see the first installment), so let’s look at another man who is often overlooked in this connection. That man is Joseph, the dynamic Prime Minister of Egypt (Gen. 37-50).

Joseph’s life was filled with adventure, mystery, drama, intrigue, emotion, love and passion. The Joseph-journal of the book of Genesis is one of the most brilliant pieces of literature in the world. “It is a narrative full of gems,” says the International Standard Bible Encyclopedia. His illustrious life brings to a peak the graphic book of beginnings. Joseph is a man whose sufferings are unparalleled (except for that of Job) and more space is devoted to him in the book of Genesis than is devoted to the life of Abraham. Following the promise made to Abraham in chapter twelve, a man comes along who had twelve sons (Jacob). One of the twelve sons was Joseph (Gen. 30:24).

A Chronicle of Joseph’s Life

(1) Joseph’s Boyhood And Dreams (Gen. 37). We are introduced to Joseph when he was seventeen years of age at a time that he was visiting his shepherd brethren. At this early stage in life he was charged with overseeing. and reporting on the conduct of his brothers (or, so it would seem from the context). Though Joseph was not a tale-bearer and in no sense conducted himself gratuitously, his position of authority is one of the things that his brothers resented about him. One can understand both the father’s viewpoint and that of the brothers as we look at Joseph’s “favorite son” position. You see, his mother died in giving birth to his next brother Benjamin, which means that this took place while Joseph was but a lad. Too, Joseph was a son of Jacob’s old age (Gen. 37:3). And what made this more endearing is the fact that he was born of Rachel, the beloved wife for whom Jacob had worked for fourteen years. Joseph reminded his father of his beloved and deceased Rachel, for Joseph was “beautiful of form and appearance” even as was his mother (Gen. 35:16-19; 39:6; 29:17). Unlike his unscrupulous brothers Joseph was a good boy, “distinguished among his brothers” (Gen. 49:26). He was thus admired above the others.

This was a traumatic experience for Joseph in that it brought agony and hardship to him. To compound this situation he was given a special coat that was a long, ornamented garment with sleeves. This provoked envy on the part of the others (Gen. 37:3-4). It should also be observed that firstborn blessings were taken from Reuben and given to Joseph, thus bypassing Judah and Simeon (1 Chron. 5:1-2). Joseph’s two sons each became heads of tribes in Israel (Manasseh and Ephraim, Gen. 48:1-22). There were other special privileges given to him such as an extra land portion (Gen. 48:22).

(It should be remarked at this point that. parents and grandparents do not realize how they actually mistreat a child when they show favoritism and-partiality. This constitutes a cardinal sin arising from selfishness that is always a detriment to the child himself. It creates selfish pride within the individual and causes other children to be filled with envy and jealously. Strife within a family circle is often traced to special privileges arising from favoritism (Gal. 5:20). The Bible teaching on fairness and equality is to be applied within the family circle too (Rom. 15:4; 1 Tim. 5:21). Parental partiality should not be practiced at all and certainly not among God’s people.)

About the time that Jacob was showing this favoritism toward Joseph, he had dreams of his own greatness (37:5,19). Because of his youth, Joseph was vain and/or tactless enough that he related his dreams to his brothers. The consequence was that they hated him even more (Gen. 37:5). More problems are created for Joseph (Gen. 37:8,11). Try to picture the conflict: the boys were made to work harder than Joseph. They were sent far from the comforts of home to tend sheep in the hills of Shechem. Joseph certainly had some responsibility, but not like that of his brothers (Gen. 37:2).

Would you believe that in addition to all of this, Joseph, dressed in his psychedelic badge of favoritism (the coat), follows the instructions of his father and goes to check on his brothers who are about sixty miles from Hebron? Poor Joseph! Now his troubles really begin. Besides their hatred of him and their refusal to speak to him on a friendly basis, their resentment was only intensified when they saw him coming (Gen. 37:4, 18-19). Conscious of his superiority, they plot against his life to see what would become of his dreams. He was thrown into one of those many bottle-shaped, rockhewn cisterns with which Palestine still abounds. At this point the brothers are so hard-hearted and calloused that they close their ears to his anguish (Gen. 42:21).

The enviousness in their bosoms only needed an opportunity and it came in that form of a Ishmaelite caravan on their way from Midian to Egypt (there is no real inconsistency in Genesis 37:28, for the Ishmaelites were Midianites, Judges 8:24). The brothers sold Joseph for twenty pieces of silver and to complete their cruel deed, they dipped his coat in animal blood. They took the blood-dipped coat to Jacob and led him to believe that Joseph was slain by a wild animal (Gen. 37:31-35). How dastardly and cruel! And that even while they witness the anguish of their father.

Look at Joseph now: favored by daddy, hated by his brothers, his mother is dead, he is thrown into a cold, dry pit and now he is in chains on a hot, dusty road. What had he done to deserve this? Indeed, “Why me?”

(2) Joseph Tempted And Imprisoned (Gen. 39). Arriving in Egypt Joseph is sold to an officer of great responsibility by the name of Potiphar. While he began his career as a serf, God is with him in his slavery and Joseph is promoted to overseer of Potiphar’s house. About ten years later a terrible trial crosses his life. Joseph is tempted by his mistress! Egyptian females, though married, were distinguished for their licentiousness and immorality. They were not condemned to live in seclusion. They were allowed to freely mix in a promiscuous society. This fits the pattern of Potiphar’s wife sensually trying to seduce Joseph and devilishly coming to him again and again (Gen. 39:7-12). He was too honorable and his character too mature to yield to fleshly desire (Gen. 39:9).

Look at the conditions that are calculated to have an impact on him: a beautiful wife of a high officer intoxicating the heart of her slave by words and acts, each of which was designed to weaken a young man morally, convenience (master and domestics are often out of the way) and the advantage to be reaped from yielding to her pleasure. Too, he was away from home and away from the restraints of his father. A less robustly moral principled person would have yielded, but Joseph stood firm and then fled the intensified temptation (1 Thess. 5:22). Though archers of Satan bitterly shot at him, attacked him and harassed him, his bow remained strong (Gen. 49:22-24). Because he rejected temptation he was incarcerated on a false charge and placed back in leg irons. Poor Joseph! “Why me, Why me?”

(3) Joseph Is Promoted (Gen. 40). Joseph remained cheerful, faithful and courteous throughout the thirteen years of his life (between the ages of seventeen and thirty) that were years of slavery and imprisonment. But God was with him and he was promoted to a position of Prime Minister of Egypt. In fulfillment of the dream of Pharaoh that Joseph interpreted, he was placed in charge of a project of storage during the expected famine (Gen. 40:5-15; 41:40-43, 4650; 47:13-26). He was at this point in time thirty years old, married and living in splendor in Egypt (Gen. 41:45-46; 45:13).

(4) Joseph The Provider (Gen. 50:20; Psa. 105:16-24). The famine extended to all the land (Gen. 41:56-57). Jacob sends Joseph’s ten brothers to Egypt to buy grain (Gen. 42:1-4). They do not recognize Joseph, but the Governor recognizes his brothers and puts them to a test (Gen. 42:8-20). The brothers are still feeling guilt over the past conduct concerning Joseph, though they do not know that the very man with whom they are dealing is their brother (Gen. 42:21-24). He first made them relate their family history, and then sternly shut them up, alleging that they had come on a hostile mission. The brothers had put him in a pit, and now he put them in a prison. Three days later, he changed his mind and let them all go but Simeon (whom he kept as a hostage). After the return trip from Hebron and when Benjamin was brought back, Simeon was freed.

What follows was perplexing to the brothers. They were invited to a banquet in which the seating arrangement was according to age. Afterwards, having completed their mission, they journey home and are scarcely out of the city when they are accused of stealing the Prime Minister’s cup. When they returned to the palace Judah makes a touching plea for Benjamin who is now the pawn on the chess table of events (Gen. 44:18-34). Choking with emotion, Joseph orders the audience chamber to be cleared. Judah’s plea had found a powerful ally in Joseph’s love. He then confesses, “I (am) Joseph” as he discovers his brothers’ penitence. Inviting them to come near, he extends lofty forgiveness. What a joy for the brothers to discover that their brother was the ruler of Egypt! They had sold him into slavery, but God set him upon a throne (“Man proposes, but God disposes”). Unintentionally they had been his benefactors. If only we could see God’s providence working in second causes we would be kept from much bitterness and heartache. What allowed in the chronicle of Joseph’s life was a tearful reunion with his father that lasted for seventeen years.

The Discovery of Joseph

After all the years had passed Joseph finally gets some answers to questions that he had been asking namely, Why me?” A career that began in deceit was closed in excellence. Without his suffering his race would not have been preserved (Gen. 45:5-11). The purity of the Patriarchal family was guarded until they developed into a great nation. Look at what he learned: “As for you, you meant evil against me, but God meant it for good in order to bring about this present result, to preserve many people alive” (Gen. 50:20). God meant it for good! Partly through the personal character of Joseph, partly through the evil passions of his brethren, partly through the apparently casual incidents of Egypt, partly through the spirit of righteousness working in the heart of Reuben, and partly through the weakness and fondness of Jacob, God wove a pattern into a whole that reveals thought and purpose. It is no small wonder that Joseph is mentioned in the hall of faith’s fame (Heb. 11:20-22). Thank God for the Joseph of human history, and all other Josephs who suffer in great pain and endure with deep trust in God (Heb. 11:13-14).

Conclusion

We have the same God that Joseph had and it is He who makes all our suffering unto that which is good. Suffering is allowed so that it might be the instrument of good. This is the grand, golden key to the whole of life’s history: God knows what is best and sometimes even the wicked are made to see that the ends they do not desire are obtained in spite of their opposition. Indeed, “man proposes, but God disposes.” Joseph’s brothers saw this and bowed their heads in reverence. Joseph saw all things working for his good. He saw that God strengthens us as we place our trust in Him (Psa. 31:24). So many of us despair of suffering because we look to strength within ourselves. We may not understand, but all the while there is purpose and meaning.

A gospel preacher and an afflicted disciple were walking down a road as the disciple was expressing his despair. At that moment a cow was noticed looking over a wall. The man was asked, “Do you know why that cow is looking over the wall?” “No,” said the troubled Christian. “Well, the cow is looking over the wall because he cannot see through it! This is what you must do with your wall of trouble. Look over it and above it.” God allows a certain amount of tension to keep us in tune with His will (Heb. 12:2; Col. 3:1-3). This is much like a guitarist who puts tension on a string, knowing that if the string has lost its tension it has also lost its music producing qualities. Too much tension and it snaps. So God keeps us in tune with heavenly melodies. See the principle in Deuteronomy 32:11-12 and understand that a stirred up nest is a token of God’s love. We are not happy with what goes against us, but we must trust Jehovah. We will then find things better and easier to cope with in life. It is up to us to have the right attitude toward our troubles. We must not fret, grumble or complain. We cannot build character without some pain and discomfort. “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory” (2 Cor. 4:17). The next time you complain, remember Joseph! Amen

Guardian of Truth XXVIII: 16, pp. 494-496
August 16, 1984

By Ron Halbrook

Could This Book Change Your Life?

Francis J. Winder’s book defending instrumental music in worship is entitled Music of the Saints. It was published in 1980 by The Restoration Press, 11977 S.E. Kehrli Dr., Milwaukie, Oregon 97222. The cover and the title page carry the following words:

Written TO BE UNDERSTOOD . . . for those WHO WANT TO KNOW

Publisher’s WARNING: “Read this at your risk!”

(This book could DRAMATICALLY change your life!)

In spite of the dramatic trumpets, this book will not change your life unless you are among the ignorant and blind who are always susceptible to certain leaders who love the darkness. Nothing can be done for people of this attitude, though there may be some souls mixed among them who are open to the simple truths of God’s Word when it is proclaimed. Those who harden themselves in blindness cannot be brought to repentance, but who can always benefit from observing their course.

My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children . . . . Ephraim is joined to idols: let him alone (Hos. 4:6; 17).

Every plant, which my heavenly Father hath not planted, shall be rooted up. Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch (Jesus speaking, Matt. 15:13-14).

A long overdue admission regarding the Lord’s Supper is made in Music of the Saints, which admission dramatically warns us against the destructive results of the blind apostasy which this book represents.

Singing Clearly Authorized

The truth about the music of the saints is the same today as it was when the New Testament revelation was completed. The passages which mention music in worship among God’s people as they serve Him on this earth, whether the worship of an individual or of a group, indicate vocal music. Singing is authorized by direct statements and commands, by divinely approved apostolic examples, and by necessary implication in these passages:

1. Jesus and His disciples “sung a hymn” after He ordained the Lord’s Supper (Matt. 26:30; Mk. 14:26).

2. In prison, Paul and Silas “sang praises unto God” (Acts 16:25).

3. The prophets had foretold the gospel age, when God would be glorified among the Gentiles – “I will . . . sing unto thy name” (Rom. 15:9, quoted from Ps. 18:49).

4. In prayers and songs from the heart or spirit of man to God, understanding and edification must be given to those who hear – “I will sing with the spirit, and I will sing with the understanding also” (1 Cor. 14:15).

5. Music in worship must come from the heart, be spoken, and teach those around us – “speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord” (Eph. 5:19).

6. The same thoughts are conveyed again – “teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord” (Col. 3:16).

7. The prophets pictured the Messiah as one who went among His people, identifying with them and sharing their lot -“in the midst of the church will I sing praise unto thee” (Heb. 2:12, quoted from Ps. 22:22).

8. Christians are to “offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name” (Heb. 13:15).

9. “Is any merry? let him sing psalms” (Jas. 5:13).

If we speak as the oracles of God speak (1 Pet. 4:11), if we speak where the Bible speaks and remain silent where it is silent, we can offer vocal music in worship to God with the certain authority of His Word. No one denies this. Furthermore, not one thing in Winder’s book changes this certain truth.

Four Basic Arguments Repeated

Winder’s Music of the Saints gathers just about every argument that has been used in the public defense of the instrument since its introduction in 1859 among churches professing restoration. J.W. McGarvey noted in the Millennial Harbinger of 1864 (“Instrumental Music in Churches,” pp. 510-14) that four basic arguments were being utilized to defend the instrument. These have been repeated ever since, and again by Winder.

First is the argument that instruments were used in worship before the New Testament era. Winder elaborates the point at length, citing passage after passage. For years, 2 Chronicles 29:25 has been marked in red ink in my Bible, where “the commandment of the Lord by his prophets” set specific instruments “in the house of the Lord.” That is just how simple it would be to prove the mechanical instruments belong in New Testament worship – just cite the passage where the Lord put them in!

Second, Winder refers to the mention of harps in Revelation 5:8; 14:2; and 15:2, in the heavenly vision given to John. In this vision of highly symbolic figures, harps represent the melody of praise, as is evident from the context in which they are used. In addition, the scenes pictured in these passages do not represent God’s people on earth doing anything. This appeal to the vision of Revelation shows the dire extremity of the proponents of the instrument in search of an argument to sustain themselves.

Third, Winder attempts the time worn silence-givesconsent argument, proposing that the absence of a specific prohibition against instruments constitutes permissive authority for thier use. If there were first generic authority to “make music” in worship without prohibition of some particular kind (such as instrumental), the generic authority would suffice. But in the absence of such a general command, and in view of the certain authority for saints to sing in worship, only singing is authorized. Winder never deals with Hebrews 7:14, which illustrates the binding nature of biblical authority. Jesus dared not pretend to be a priest under the Old Law because He wis of Judah, “of which tribe Moses spake nothing concerning priesthood.” God’s specific approval of a given thing in a class of things serves as a specific prohibition of all others in that class. In the class of “music,” only singing is given approval in New Testament revelation for the worship of saints on earth. Therefore, the instrument is prohibited by the binding nature of God’s authority revealed in Scripture. Winder’s silencefor-consent idealeads to a ridiculous extreme on the Lord’s Supper, noted below.

Fourth, Winder appeals to the old “aid” argument. But mechanical instruments are far more than simple aids to singing – they produce an additional kind of music in the face of God’s approval of only the one kind, vocal. Winder’s blindness on aid versus addition leads to his perversion of Bible teaching on the Lord’s Supper, to be noted.

In Search Of An Argument That Will Stand

Winder tries his hand at the psallo argument, which has become something of a sugar stick to instrumental advocates during this century. From the Greek word psallo come “psalms” and “making melody” in Ephesians 5:19. Instrumental people attempt to find a harp or some instrument somehow implied “in,” “under,” “around,” or “about” the word psallo as used in the Scripture. The problem is that this makes the instrument a command, not optional, and condemns to hell everyone who worships without it! The instrument cannot be both present and absent in the passage at the same time. Ira Boswell had trouble with this dilemma in his 1923 debate with N.B. Hardernan (a classic debate reprinted by Guardian of Truth Publications), as did Tom Burgess in his Documents on Instrumental Music (1966), as does Winder. Whether studied in Greek or English, Ephesians 5:19 clearly authorizes singing and just as clearly says not one thing about man-made instruments of music.

Claiming that worship is nothing but an emotion, Winder pleads that the instrument is not acually in worship so cannot be an addition to worship. This leads him to say that no physical action is necessary for worship and that the Bible reveals no pattern of actions for acceptable worship. The truth is that God has revealed acceptable acts of worship in every age of His dealings with men and has punished those who deviated from it (see Lev. 10: 1-3; 1 Kgs. 12-13). Also, when instruments were authorized, God considered them as in the worship (2 Chron. 29:25-28). “Praise him with the psaltery and harp . . . . Praise him upon the loud cymbals” (Psa. 150). When the instrument is used while praises are offered to God, the use of an instrument becomes part of the worship activity. Worship includes emotions but is something more than emotion. Jesus in John 4:24 said we must worship “in spirit and in truth.” “In spirit” is from the heart, the seat of emotion. “In truth” is action according to divine instructions. During 1900-1901 Hall L. Calhoun tried this worship-is-only-emotion idea on M.C. Kurfees, was answered thoroughly, and eventually gave up the practice of instrumental music and its defense.

Unity-in-diversity is proclaimed by Winder. If brethren will not accept the instrument, they ought to accept those who do use it as sound brethren serving the Lord in an acceptable way, says Winder. He compliments “noninstrument brethren” and churches who have accepted and used him in preaching – such as “the Tigard, Oregon congregation” where “Claude Guild and Woodrow Hughes” preach, and congregations in “Ohio, Washington, Oregon and California” where “Capt. Houghton G. Gross” has preached (Music of the Saints, p. 1). As for those who believe instruments in worship are sinful and who refuse to bid godspeed to people who use them (2 Jn. 9-11), Winder strains io find adequate descriptions: “anti’s” “abysmally ignorant,” “fight against God,” “heretic,” “rebel,””immoral,” “wicked,” and “church-splitters” (pp. 35, 37-8, 69,138, 150).

“On The Same Principle”

The real high (or, I should say, low) point of Winder’s book is his attempt to grapple with the Lord’s Supper. If another kind of music can be added to vocal, why cannot foods other than unleavened bread and grape juice be added to the Lord’s table? Hear Mr. Silence-Gives-Consent, Aid, Worship-Is-Emotion Winder:

To make it a matter of DOCTRINE, that we MUST always have potatoes and gravy, and pie and cake (or other food) along with or in addition to the emblems, would be as unscriptural as to insist that we MUST NEVER HAVE THEM.

Should one wish to include such material things as meat, potatoes, cake etc., along with “theemblems” in the assembly, we would have NO SCRIPTURAL RIGHT to condemn such an act. The members would still be truly worshiping . . . (p. 121).

If we meet to “REMEMBER”, and to partake of the “emblems” for the purposes for which He gave them, and we feel that other things did not interfere or hinder but rather definitely contributed TO the worship, I am sure that God would bless our worship.

A Christian dare not judge his brother in motives, in conscience, in customs or in worship. If GOD has NOT made such laws or restrictions, men dare not.

So, to re-empbasize the point, it would NOT be a sin or unscriptural to have “meat and potatoes”, “pie or ice cream”, or any other healthful, helpful food “on the table” as an aid in our worship, providing that our spiritual purpose was to meet HIM there, and to thankfully remember Him for His death and ALL that He means to us, physically as well as spiritually (p. 123).

Consequently, to add material food, such as apple pie or ice cream, as some have scornfully suggested, would NOT of itself be sinful, since IT VIOLATES NO LAW AGAINST ITI It would SUBSTITUTE NO ORDINANCE for it (it might complement it!); IT WOULD SET ASIDE NO TEACHING about it; it in NO WAY WOULD DISHONOR CHRIST. . . . And on the same principle, neither can the use of GODIS INSTRUMEN73 in the WORSHIP of God, be condemned (pp. 125-26, all emphasis original).

In the same context, Winder says that sprinkling could be instituted along with immersion, just so the same person receives both. But if we can add to God’s Word, why can we not also take away? If we can add sprinkling, why not take away immersion; or, add ice cream and potatoes, why not take away the other emblems? Some liberal Protestants who sprinkle have also tried hamburger and Pepsi at the table. Some Chinese people who sprinkle are using biscuits and sugar cane juice on the Table (Christianity Today, 11 Dec. 1981, pp. 42, 44-45). It’s the “same principle.”

If our service to God is nothing but an emotion and there !s no. pattern for acceptable worship, the final logical end is universalism. Every person who has an emotion of worshipping God will be saved. But even that sounds like a restrictive pattern – that a person must have a certain emotion to please God. Let’s not be so legalistic about salvation. Why not say that everyone will be saved regardless of what emotion he has or what action he does? Either there is a pattern of truth and of acceptable service to God, or there is not. Winder cannot have it both ways!

Winder acknowledges his debt to R.M. Bell, F.W. Strong (both deceased), Tom Burgess, and David L. Eubanks. Will the latter two men endorse Winder on the Lord’s Supper? Brethren, let us be reminded as to why we have fought the instrument in worship all these years, and why we mustfight it yet! “On the same principle” that instrumental music can be defended, every innovation and apostasy conceivable to man can be justified. “On the same principle,” the authority of God’s Word means exactly nothing. “And if the blind lead the blind, both shall fall into the ditch” on the same principle.

Guardian of Truth XXVIII: 16, pp. 502-504
August 16, 1984