Truth Magazine

By Irven Lee

The world by its own wisdom does not find God or the proper level of behavior (Jer. 10:23). Carnality takes over when faith fails. When the gospel message went out in the first century of the church, most of the Jews stumbled at the message of a spiritual kingdom and the Greeks considered the idea of a crucified Savior to be foolishness. The atheists (humanists) who scoff at the Bible today count themselves wise as did the ancient Greeks, but God counts them foolish (1 Cor. 3:19). These who are wise in their own conceits would consider the work of gospel preachers to be worse than useless. They dedicate themselves to the effort to destroy the effectiveness of the work of men of faith.

There is a message that should be carefully delivered to every person in all the world. This enormous task is the work of preachers as God ordained it (Matt. 28:18-20; Mk. 16:15,16; Luke 24:47). There is an urgency about getting the message delivered, and the preacher should grasp the seriousness of his business (2 Tim. 4:1-5). Paul used many expressions to remind the Ephesian elders of his attitude toward preaching: “what manner,” “humility of mind,” “many tears,” “temptations,” and of how he “kept back nothing that was profitable.” He could claim that he was pure from the blood of all men because he shunned not to declare the whole counsel of God (Acts 20:17-35). He did not preach for the money at Ephesus. In fact, he earned his own money and funds for the care of his helpers while he was there. He knew that his work of preaching was important.

Paul and Silas “suffered” and were “shamefully entreated” at Philippi, but they went right on to Thessalonica and were “bold” to speak the “gospel of God.” It was this bold presentation of the truth in such a way as to be well pleasing to God, rather than flattery and other men pleasing tactics, that they depended on to get the job done. They were allowed by God to be put in trust with the gospel so there was a feeling that they were debtors to others (1 Thess. 2:1-13).

Paul’s feeling of debt toward others included Greeks, Barbarians, the wise, and the unwise (Rom. 1: 14). “For though I preach the gospel, I have nothing to glory of; for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel” (1 Cor. 9:16). The apostles were chosen ambassadors to bind on earth that which is bound in heaven (2 Cor. 5:17-20; Eph. 3:1-12; Rom. 1: 15-18). It was the fact that Paul realized that “the gospel is the power of God unto salvation” that caused him to be “ready to preach.” If a man sees that his neighbor’s house is on fire, it is but natural for him to think of rescuing those people if they are asleep inside.

Without faith it is impossible to be well pleasing to God, and faith comes by hearing the word of God (Heb. 11:6; Rom. 10: 17; Mark 16:16). It was not just one or two apostles who knew of the importance of this message. The early church must have been impressed by the magnitude of the assignment of the great commission. “Daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ” (Acts 5:42). Persecution scattered the Jerusalem church with its many members to the four winds, and “they that were scattered abroad went every where preaching the word” (Acts 8:4). The explanation of their zeal lies in the strength of their faith. They took the word in spite of any danger and proclaimed it unashamedly from the housetops. The Christ had taught the twelve to “fear him which is able to destroy both soul and body in hell” rather than to fear some one who could destroy only the body (Matt. 10:27,28).

It took amazing zeal to put the foundation under the work of Paul so that he could say “that from Jerusalem”, and round about unto Illyricum, I have fully preached the gospel of Christ” (Rom. 15:19). After this Roman letter was written, he did very much more. While he was accomplishing so much, others were also working with zeal and in spite of persecution (Acts 4:3,20; 5:29). Within one generation the gospel “was preached to every creature which is under heaven” (Col. 1:23). That generation did not have modern means of travel, printing presses, radio, or television. Governmental officials among both Jews and Gentiles fought the preachers as did religious zealots among Jews and Gentiles. Let the preacher stand up today if he supposes that he has a faith equal to that of those first gospel preachers.

What is a preacher’s work? How should he conduct himself as he goes about preaching the gospel? How much money must he have in order to stay in the work? What methods seem to be most effective in our modern world? These questions have their place, but the answers have less and less importance if we come to have more and more faith in God and respect for the gospel as God’s power unto salvation.

The lazy, selfish preacher does not have enough faith to preach. The church might hardly miss him if he should quit preaching and “go to work” at some secular job. The men who would make merchandise of the souls of men and speak things which they ought not for filthy lucre’s sake are not God’s servants (Titus 1: 11; 2 Peter 2:3; Eph. 4:14; 2 Tim. 4:3,4). The hobby riding sowers of discord are not assets but liabilities to the work (Acts 20:29-31; Matt. 7:15,16; Gal. 1:6-10; 1 John 2:19). The preachers who become fornicators, drunkards, and who conform to the evil world in other ways cause the world to blaspheme the holy name of God. When faith, hope, and love fill a life they lead one toward the mark for the prize of the high calling. Men with these precious foundation principles add virtue, knowledge, temperance, patience, godliness, and brotherly kindness.

Faith, hope, and love can lead to the gentleness, holiness, self control, soundness of doctrine, zeal, and other traits of the good soldier (See 2 Tim. 2:24,25; 1 Thess. 1:1-13; 2 Tim. 2:14).

Some men on the “mission field” or with well established churches may be more like semi-retired executives than like gospel preachers of the age of the apostles. Knowledge of grammar, skill as a public speaker, psychology and ability to discuss things of common interest may be of some help to the man of God. Reverence, Bible knowledge, great faith, and love for God and man are of much more importance.

Some who are called preachers may be bored because they may not see much to do. If some brethren stop by and find the preacher reading they may think that they have found him not busy. There is a great need for young men and older men who are of very great faith to preach. The time may be fast approaching when opposition to the word increases to the point when only those of the greatest faith will preach. The American Civil Liberties Union (ACLU) and the National Organization of Women (NOW) are no more eager for the pure gospel to be preached than the Sadducees were when Peter and John preached in Jerusalem. There is a growing number of able preachers. Let us hope and pray that they may be strong and of good courage.

There is a lot of time that goes into two sermons and two or three classes per week. There is the special preparation for each of these lessons, and there is a lot of general reading and constant efforts to grow in background knowledge. Some who do not know that preachers work might benefit by going with one for a week and observing how many questions are asked on many different subjects. One never knows what subjects will be brought up. We are to be ready always to give answer (1 Peter 3:15).

Being vigilant or watchful is an assigned task (1 Pet. 5:8). We should not be ignorant of Satan’s devices (2 Cor. 2:11). His subtlety is remarkable (2 Cor. 11:3). In our generation we can learn in advance of the wind of doctrine, the sleight of men, and cunning craftiness whereby they lie in wait to deceive by reading religious journals among us. Good men deal with these problems in these journals. This reading awakens to coming dangers so there can be advance preparation. This takes time and effort.

The faithful men among early Christians taught publicly and from house to house. This is also true today (Acts 5:42; 20:20, 29-3 1). Some of the greatest accomplishments are in these private efforts. This takes time. Words of exhortation to the tempted and deceived are also needed. Men of great faith, hope, and love see these needs and enter into doors of opportunity. Much of the work of preaching and teaching is done by Christians who are not full-time preachers. Are you doing your part in the effort to scatter the seed?

Guardian of Truth XXVIII: 11, pp. 328-329
June 7, 1984

By David McClister

A necessary question to be answered is “what is inspiration? ” To fully appreciate the evidence cited in the last article, the answer to this question must be clear. The topic of inspiration may be spoken of and thought of in two ways: (1) inspiration in the sense of prompting or stimulation. This is the modern secular and colloquial use of the term, and may be commonly used in a sentence such as, “The artist was inspired by the beautiful sunset, so he made a painting of it.” This concept of inspiration is far from the biblical idea of inspiration, which means (2) “God-breathed.” The Scriptures themselves claim that they are the product of the creative breath of God (2 Tim. 3:16).

The conclusion to be drawn from the answer above is that it is possible to be inspired in the modern sense, meaning prompted or stimulated, and yet not be inspired in the biblical sense, by the Holy Spirit. Is there anyone alive today in the flesh on this earth that is a member of the Lord’s church who can truthfully say they are inspired in the biblical sense, by the Holy Spirit, as the apostles and New Testament writers were? Of course not. One may say, “I feel inspired to write a book”, but he certainly does not mean that he is being led directly by the Holy Spirit in the matter.

A good illustration can be seen in the inspiration claimed by the Pentecostal preachers today. We all know that the Pentecostals are living proof that one can lead himself, by his emotions, to believe anything. Pentecostal preachers work themselves into a frenzy so they can “speak in tongues.” Now the gift of speaking in tongues has ceased (I Cor. 13:8), but the Pentecostals believe that they can still exercise it.

In the same sense as the modern Pentecostals, so were the ancient oracle prophets and poets “inspired.” In the article from the TDNT on the word theopneustos (inspiration), the following information is found:

Democr.(itus), 18 maintains that the poet writes with enthusiasm and the holy spirit, and the same applies materially wherever what is uttered by inspired men is written down or the work of the poet is regarded as inspiration.(1)

Notice that the ancient oracle prophets and poets were described as being inspired in the sense of prompted or stimulated (enthused). Even more interesting is their claim to the “holy spirit.” Once again we have an example of one claiming to be divinely inspired, yet in reality was not. The ancient Greeks thought, just like the modern Pentecostals, that they were inspired, yet just because they believed they were divinely inspired does not mean that they were.

Why, then, were the oracle personnel and poets called prophets? Because they were thought to have been divinely inspired. Now, I repeat, they were inspired in the sense of stimulated or enthused, but were never inspired with true inspiration, in the biblical sense, as the prophets of God were.

To do justice to this study, the Old Testament prophets cannot be overlooked. In Numbers 24:2-4 we have an example, and a striking one at that, of just how prophecy was uttered. The text explicitly says, concerning Balaam, ” and the Spirit of God came upon him” and speaks of Balaam “. . . who heareth the words of God.” Why are we able to call Balaam’s utterances on these occasions prophecies? It is because on these occasions he spoke as a mouthpiece for God, under divine inspiration of the Holy Spirit. That this communication was direct to Balaam is seen in the phrase “who heareth the words of God.” Even though Balaam cannot be called a prophet along with the great prophets such as Isaiah or Jeremiah, there can be no doubt whatsoever that Balaam prophesied, meaning that he spoke as a mouthpiece for God under direct inspiration of the Holy Spirit, on this occasion.

Jeremiah 23:16 gives a working definition of the difference between a false prophet and a true prophet. The prophets who spoke “a vision of their own heart,” who spoke as their own human stimulus provided, were not to be heard. The true prophet was not who spoke “out of the mouth of Jehovah.” The false prophets spoke “revelations of their heart, not what God has spoken, revealed to them.”(2) Again, one can plainly see two distinct types of inspiration: that which is of human origin and is seated in the emotions, and that which is of divine origin, seated with God. Further evidence to this end is found in v. 31. The fact is again made clear: claiming inspiration does not prove the divine origin of the message (see also Jer. 14:13f).

The New Testament fully supports the Old Testament concerning the divine inspiration of God’s prophets. Acts 28:25 clearly shows the source of Isaiah’s utterances. Isaiah was inspired in the true sense of the word – “the holy Spirit spake through” him. Isaiah’s words were not his own words, but they were God’s words. Hebrews 1:1 reveals that God spake “unto the fathers in (Greek en) the prophets” (see also 1 Pet. 1:10f). It was God who spoke in His prophets. The prophets did not speak of their own volition. We may even point to the divine inspiration of the prophets of God in a roundabout way, as seen in Stephen’s accusation against the Jews (Acts 7:51). Stephen charged that the Jews were resisting the Holy Spirit just as their fathers had done. How did their fathers reject the Holy Spirit? Verse 52 supplies the answer: by rejecting God’s prophets. When the Jews had rejected (and killed) the prophets, they had also rejected the Holy Spirit that spoke through those prophets. One of the most conclusive statements, however, concerning the divine inspiration of the prophets of God, is found in Acts 3:21. Peter told the people gathered at Solomon’s porch that “God spake by the mouth of his holy prophets that have been from of old. “

This, then, leads to the study of the New Testament prophet. The first mention of prophets in the church is made in Acts 11:27. Not much is said of these prophets, but one can know assuredly that they were at least divinely inspired by God because one of them, Agabus, did something that no false prophet (one inspired by his own emotions) could ever do: he predicted the future, and it came to pass exactly as stated. Further investigation reveals that the prophets in the early church were indeed divinely inspired of God. Ephesians 3:5 states that the mystery of Christ was revealed to God’s apostles and prophets “in the Spirit.” This The Sin Of Substitution revelation could not have been anything but direct divine communication, for anything else would violate the When one is dissatisfied with God’s ways yet seeks to be significance of the word mystery (Greek mysterion), which religious, he will make substitution here and there to properly means,

The secret thoughts, plans, and dispensations of God which are hidden from the human reason, as well as from all other comprehension below the divine level, and hence must be revealed to those for whom they are intended.(3)

Also, 1 Corinthians 12:10 lists prophecy as a gift of the Spirit.

This brings us to a very important point that must be clearly understood. All the evidence cited leads to one conclusion: there is no such thing as prophecy without inspiration. The accompanying chart hopefully clarifies much of what has been presented, and basically explains itself. Basically, there are two kinds of prophets: (1) the true prophets who spoke what God communicated to them by the Spirt, and (2) the false prophets who spoke as a result of their own human stimulation (although they thought otherwise).

With the next and final article of this study we shall use the facts that have been presented to identify the “prophesying” of 1 Corinthians 11:4f.

Prophecy
True Prophet	False Prophet
Inspired of God, speaking that which God communicates directly to him.	Speaks that which his own emotions direct him to speak.
Inspiration: divine in the true sense, speaking the words of God.	Inspiration: from self, seated in the emotions.
The only persons who fit into this category are the true prophets of God in the Old and New Testaments.	Under this category fall the pagan Greek oracle prophets and poets, along with the Bible characters identified as false prophets.

1. Gerhard Kittel, and Gerhard Friedrich, eds., Theological Dictionary of the New Testament, trans. G.W. Bromiley (Grand Rapids: Eerdmans Publishing Company, 1968), VI, 454.

2. C.F. Kiel, and F. Delitzch, Commentary on the Old Testament, Vol. VIII, C.F. Keil, Jeremiah and Lamentations, trans D. Patrick, and J. Kennedy (Grand Rapids: Eerdmans Publishing Company, 1980), p. 358.

3. Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, trans. William F. Arndt, and F. Wilbur Gingrich, 2nd ed., rev. and aug. by F. William Gingrich, and Frederick W. Danker (Chicago: The University of Chicago Press, 1979), p. 530.

Guardian of Truth XXVIII: 11, pp. 337-338
June 7, 1984

By Steve Bobbitt

A close look at the history of the churches of Christ will disclose a new movement. It has a new attitude. Great emphasis is upon the idea that the congregation ought to provide wholesome entertainment and fun for its young people. It has new facilities. First, an old cooler was moved into an unused room at the church building. Later a special room was equipped for parties and known as the Fellowship Hall and/or the Multipurpose Room. Recently churches have begun to erect whole buildings called Family Life Centers. These feature gyms, exercise rooms and such. The movement also has new personnel. Suddenly no church was complete without a Youth Minister. His job is to create and maintain a spate of recreational programs to keep the young people interested and involved in the church.

Along the way some brethren have protested. Yes, young people (as well as the others) need wholesome recreation, but is recreation the work which God wants His churches to do? Does the Bible authorize a congregation to build and equip game rooms? If so, where is the Scripture? The churches can provide wages for gospel preachers, but can they employ ministers whose sole service is fun and games? Again, where is the Scripture which authorizes a church to be in the entertainment business?

In this connection, consider this from a Tennessee church bulletin. It shows a subtle shift from truth to error.

“‘The church is not in the entertaining business.’ This and other statements are very common when activities for young people are being planned. There seems to be an attitude among many that Christians should only be concerned with spiritual matters and that any fun should be left up to the home. Therefore, any activity for teenagers from the congregation which is classified as ‘fun’ is suspect and inappropriate. But is this attitude right?

“To be sure the church is not in the entertainment business. Rather we have a responsibility before God to seek the lost, build up the church, and help those who may be in need (Matt. 28-.19,20; Eph. 4:11,12; Gal. 6:10). And, without exception, spiritual matters should be the first priority in our lives. But does this mean that Christians should not come together for fellowship and fun? If we cannot have fun with Christians, to whom do we turn? Any activity which encourages Christian fellowship among our teenagers should not only be desired, but greatly encouraged. Paul stated, ‘Be not deceived; evil communications corrupt good manners (1 Cor. 15:33). May I encourage our parents to cooperate with us as we strive to provide a wholesome and Christian atmosphere for our young people. I have seen too many teenagers caught up in the wrong crowd for us to neglect this very vital area” (my emphasis).

The subtle shift is this: from the organized congregation to the private lives of its members. This brother betrays himself. It is apparent that he does not understand the distinction between congregation work and personal duty (see 1 Tim. 5:8,16).

This leads to a false dilemma. “If the church doesn’t entertain them, they cannot have good clean fun.” That is not true. We need not choose between church entertainment and no entertainment at all. How did young people ever survive without Youth Ministers, Fellowship Halls and church entertainment? I know how. They recognized that such is a personal duty, not congregational work. They had read 1 Corinthians 11:22,34 and 1 Timothy 3:15. You need to read them as well.

A church should support gospel preachers who preach, not Youth Ministers who entertain. Its facilities should be used to spread the truth, not to spread the table. It should train its members to work hard and to play well – at home.

Guardian of Truth XXVIII: 11, p. 326
June 7, 1984

By Larry Ray Hafley

Are you a yo-yo?

I was raised in the Lord’s church and obeyed the gospel when about eleven years of age. For the early part of those years, I felt secure in Christ, until “church of Christ preachers” convinced me I was a “yo-yo.” You know how a yo-yo works, up-down-up-down; well, their “creed” was like that, saved-lost-saved-lost-saved-lost. I never knew I was saved, except at the exact ending of a prayer. It set me to wondering, “I love God with all my heart and want to do His will but, suppose as I am failing asleep, I have an evil thought, then lapse into sleep before I am able to ask forgiveness, and then die, I am separated from God and lost.” Sounds worse than the doctrine of unconditional election, doesn’t it? But I ceased long ago to be a yo-yo, for now I am a Christian secure in Christ Jesus …. I have eternal life right now. (Barney Cargile, Jr., as quoted by Stanley Paher in Vanguard Magazine, March 1984)

Issues are not settled by “church of Christ preachers” nor by determining that something “sounds worse than the doctrine of unconditional election.” But if one is a yo-yo, well, I suppose that is the end of all controversy.

Actually, anyone who believes a child of God can fall from grace and be restored is a yo-yo, even brother Cargile. As proof thereof, note the following:

(1) Simon the Sorcerer was a lost man who was saved (Acts 8:12,13; Mk. 16:16). Afterward, he sinned and his heart was not right in the sight of God (Acts 8:22,23). Doubtless, with repentance and prayer, he was restored. That sounds like “lost-saved-lost-saved” to me. (2) The Corinthian brother who had “his Father’s wife” had been saved, but was lost because of this “deed” (1 Cor. 5:1 -11). Later, it appears that he repented, was forgiven and restored (2 Cor. 2:6-8; 7:8-12). Would that “up-down-up-down” status make the Corinthians yo-yos? (3) The Galatians had been called “into the grace of Christ” (Gal. 1:6). They did, for a time, “run well,” but subsequently fell “from grace” (Gal. 5:1-7). If some were returned by Paul’s letter, they were out of grace, in grace, out of grace, in grace, i.e., lost, saved, lost, saved. Real yo-yos! (4) “Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? Till seven times? Jesus said unto him, I say not unto thee, until seven time: but, until seventy times seven” (Matt. 18:21,22). Super yo-yos! (5) In the Old Testament, God’s people were delivered from Egyptian bondage, lapsed into idolatry and unfaithfulness, were again delivered into bondage, repented, were restored and proceeded to repeat the cycle over and over again. See the book of Judges. From this we conclude that the yo-yo syndrome is of ancient origin. Indeed, the history of Israel reads like national yo-yosim.

The truth regarding controversial passages and views concerning the endeavor of children of God to walk in the light is not reached by the string of a yo-yo. The first time I was ever ridiculed by the “yo-yo” charge was by a Baptist preacher in debate. So, forgive me for being a little sensitive about my yo-yo position, even though it may be “worse than the doctrine of unconditional election.”

Guardian of Truth XXVIII: 11, pp. 324-325
June 7, 1984