Truth Magazine

By Larry Houchen

The apostle Paul admonished the Philippians to “do all things without grumbling or disputing; that you may prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world” (Phil. 2:14-15). Christ had earlier said that His disciples were “the light of the world” (Matt. 5:14). In regard to associating with immoral people, Paul said, “I did not at all mean with the immoral people of this world, or with idolaters, for then you would have to go out of the world” (1 Cor. 5: 10). These passages teach that the first century A.D. was a crooked and perverse generation, that a Christian can not possibly remove himself from the world, and that Christians are lights in the world. With all the corruption in the government, the increase of crime far exceeding the proportion of population increase, more and more liberalized laws, and a nonchalant attitude toward authority, who would deny that the twentieth century is a crooked and perverse generation? Since the Christian is in the midst of such a generation, and since he can not get out of the world, he must then let his light so shine among men that they may see his good works, and glorify his Father who is in heaven (Matt. 5:16).

Sometimes godly parents will decide to move to another section of the country so that their children will not have to be raised in an evil environment. Although sin is everywhere and is not sectionalized, it is also true that sin is generally more prevalent in metropolitan areas and where certain environmental influences (such as the movie industry) play an important role in the morals of the inhabitants. In other words, since without people there would be no sin, does it not logically follow that sin is often in proportion to the number of people? Whether one agrees or not with the foregoing statement, the fact still remains that Christians often change location in the interest of their children. Such parents are to be admired for their sincere interest in the well-being of their children. But what about those who stay behind? What about those Christians who do not feel a parental responsibility to move? Can they remain faithful and raise their children to be God-fearing children?

The statement is made in Genesis 6, “Then the Lord saw that the wickedness of man was great on the earth, and that every intent of the thoughts of his heart was only evil continually ” (Gen. 6:5). The world had become so wicked that God decided to destroy the earth’s inhabitants with a flood. The Hebrew writer states, “By faith Noah, being warned by God about things not yet seen, in reverence prepared an ark for the salvation of his household, by which he condemned the world, and became an heir of the righteousness which is according to faith” (Heb. 11:7). Evidently, Noah and his wife had taught by word and example, and although they were unable to convince the rest of the world to repent, they at least saved their household. How encouraging the story of Noah is to those of us who are living in the midst of a crooked an perverse generation!

About four hundred years after Noah, the herdsmen of Abram and the herdsmen of Lot were striving with one another. Abram devised an amicable solution – a separation of the two families. Lot chose the city of Sodom for a dwelling place (Gen. 13:5-11). God determined to destroy Sodom because of its wickedness (Gen. 18:20-21). The only ones who escaped God’s fire and brimstone were Lot, his wife, and their two daughters (Gen. 19:16). Once again, parents reared their children to be God-fearing in spite of the environment.

The incidents of Noah and Lot prove that one can raise his children “in the discipline and instruction of the Lord” even in an unfavorable environment. It may not be easy living in a particular environment, but the responsibility to raise our children in the way in which the Lord directed (Eph. 6:4) is a command to be fulfilled regardless of the environment.

The pendulum usually swings in two extreme positions. There are Christians who never associate with outsiders. They make certain that their friends or children’s friends are either Christians or have parents who are Christians. That is one extreme. The other extreme is the “Christians” who never associate with other Christians. These individuals are only seen at services but make no effort and seem to have no desire to associate with other Christians during the week.

The responsibility of the Christian falls somewhere between these two extremes. If Christians never associate with outsiders, how can we convert anyone with the gospel? It was the apostle Paul’s practice to enter the synagogue on the Sabbath to preach the gospel. On the other hand, if “Christians” never associate with Christians, the evil influence is going to “rub off.” Paul said, “Do not be deceived. Bad company corrupts good morals” (1 Cor. 15:33).

In conclusion, a Christian is to maintain certain moral standards (as based upon God’s Word) regardless of where he might be. The Lord has given us very definite instructions concerning how His people must live in a crooked and perverse generation – letting our light shine before men in such a way that they may see our good works and glorify our Father who is in heaven. “Be saved from this perverse generation” (Acts 2:40)!

Guardian of Truth XXVIII: 5, p. 145
March 1, 1984

By Frank Jamerson

Have you noticed that those who become disenchanted with the Lord’s system, and accuse the Lord’s church of being a denomination, often end up endorsing and joining a group that acknowledges its denominational status? If these folks are really opposed to denominationalism and interested in getting churches to follow the New Testament pattern, why do they join denominations?

No doubt, there are many church members who do not understand why denominationalism is wrong. They use expressions such as “church of Christ preacher . . . congregation of the church of Christ . . . I am church of Christ,” etc., that indicates a lack of understanding of the undenominational nature of Christ’s way, but I have observed that often those who criticize with great vigor such expressions among brethren become amazingly silent and cooperative when they join a denomination.

The Lord’s church is not a denomination and those who have sectarian attitudes and terminology need to be taught more accurately the word of God. Denominationalism is a work of the flesh. The word “heresies,” or “parties,” (Gal. 5:20) means “a choosing, choice; then, that which is chosen, and hence, an opinion, especially a self-willed opinion, which is substituted for submission to the power of truth, and leads to division and the formation of sects” (W.E. Vine). The word of God says that “they who practice such things shall not inherit the kingdom of God” (Gal. 5:21). If the church of which you are a member is a “denomination, ” you should get out of it! When a brother says that it “does not bother me to refer to the church as a denomination,” he is saying that it does not upset him to teach that Christ died for a work of the flesh! One has to be truly disenchanted to make such a statement.

I have often wondered why those who cause trouble in churches and make accusations that they are “denominations, ” become “trouble free” when they join a denomination. They suddenly are not opposed to denominationalism. Maybe it is for the same reason that Russian citizens do not criticize their system. Russia does not put up with it! Likewise, the denominations that disenchanted church members join would not put up with their criticism. Freedom to criticize denominationalism is about like freedom to criticize Russia!

Though we are not obliged to provide an audience for every critic, we should realize that criticism is the price of freedom. The alternative would be to submit to a central headquarters and accept whatever is handed down. The disenchanted church member who leaves the Lord’s church to join a denomination has lost his freedom because he has accepted denominationalism.

Guardian of Truth XXVIII: 5, p. 154
March 1, 1984

By Kelton Whaley

The above words spoken by Jesus to His disciples (Mt. 26:46) serve well to bolster up our courage and zeal in the Lord’s work today in the face of criticism from within and worldliness from without. Our Savior, undismayed and uncomplaining, went steadily “about His Father’s a business” (Lk. 2:49). When He went into the garden seeking peace in prayer, His enemies came with swords and staves and led Him away to a hall of false justice.

In the face of mockery He was kind, gentle and loving. They took Him away as a sheep to the slaughter, and drenched Calvary with His precious blood. No evil power on earth could deter Him from doing His father’s will (Heb. 10:7).

During His personal ministry, His course was one never free from trouble and criticism. In the wilderness, He was tempted of the devil. In the synagogue when He taught, His hearers became angry and threatened His life. Yet, our Savior could overcome all the opposition of the world and could continue to go about doing good through faith and courage. He was never dismayed as we sometimes become in our work for Him.

Courage has been defined as “fighting with the handle after the sword has been broken.” Courage is that quality of heart which enables the Christian to meet danger and all opposition with Christ-like firmness and resolve without fear.

When the Israelites were about to do battle against the Syrians and the Ammonites, Joab said, “Be of good courage, and let us play the men for our people, and for the cities of our God: and the Lord do that which seemeth Him good” (2 Sam. 10:12). This is a ringing exhortation and challenge to God’s army today. One of the great needs of the church today is courage – courage to live faithfully, courage to preach the truth to saint and sinner alike, courage on the part of each child of God to support preachers who stand solidly for the Truth, courage to be a faithful, militant soldier of Christ and not a belligerent, arrogant “defender of the faith” but to always be “set for the defense of the gospel” (Phil. 1:17). Peter admonishes us to “add to our faith virtue” (courage, 2 Pet. 1:5). We must be of “good” courage.

Courage will bolster up enthusiasm. Emerson said, “Nothing very great was ever achieved without enthusiasm.” A wonderful example of enthusiasm, or zeal, is recorded in 2 Chronicles 29:15, where we-read of Hezekiah beginning his reign over God’s people. The plight of the people was pathetic, but Hezekiah didn’t spend his time bemoaning the fact. He began with zeal to “do that which was right in the sight of God.” In his very first year he opened the doors of the house of the Lord, repaired them and brought in the priests and the Levites, and gathered them together in the East Street. Then he said unto them, “Hear me, ye Levites, sanctify yourselves, and sanctify the house of the God of your fathers, and carry forth the filthiness out of the holy place.” The great work was accomplished and worship to God was restored. Hezekiah and the people rejoiced that God had prepared the people: for the thing was “done suddenly” (2 Chron. 29:36).

Such enthusiasm as that shown by Christ, Hezekiah, and the people, tramples underfoot opposition, prejudice and any and all other obstacles standing in the way of God’s army today. In view of that fact, we should be as all-out for Christ and righteousness as the world is for the devil and sin. How many preachers, elders, deacons and other Christians and congregations are causing such consternation among the forces of ungodliness that we are making the devil sit up late at night to plan countermeasures? It is true that some of our erstwhile brethren are building “million dollar launch pads,” but are sending up “firecrackers” of social gospel. Not much “old time religion” is being “exploded” by such efforts and antics. Some of us are doing very little to convert sinners. A Christian is not “normal” if he is not enthusiastic about being a child of God. We read in Romans 12:11 that the Christian is to be “fervent in spirit; serving the Lord.” To be “fervent in spirit” simply means to be “on fire with the spirit,” or “boiling, seething with the spirit” in serving the Lord.

Prayerful meditation of the greatness of the stewardship we have received of our Lord will generate such enthusiasm within us until we, as the army of the Lord, will stand (but not stand still) and with a great shout echo the words of our Great Commander, “Rise, let us be going.”

Guardian of Truth XXVIII: 5, p. 153
March 1, 1984

By Ron Halbrook

The habits and customs associates with burying the dead vary from culture to culture and country to country. The range of differences includes superstitious rites and drunken feasts – everything on the spectrum from serious and pious to silly and pernicious. We live in a culture which permits, but does not dictate, funerals centered around devotion to God – prayers, sacred songs, and Bible teaching. Christians and gospel preachers should not hesitate or be ashamed to use this wonderful opportunity for proclaiming the gospel of Christ in its purity and simplicity.

The use of such a format is not specified in Scripture, but is authorized by every passage that mandates gospel preaching, beginning with Matthew 28:18-20 and on down the line. The habits of a culture and the setting of a society modify the format of opportunities for preaching Christ. But the context of the gospel is settled in the heavens and not subject to change. The facts, commands, and promises of the gospel are the same for every culture and society – for all men!

For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;

And that he was buried, and that he rose again the third day according to scriptures (1 Cor. 15:3-4).

And he said unto them, Go ye into all the world, and preach the gospel to every creature.

He that believeth and is baptized shall be saved; but he that believeth not shall be damned (Mk. 16:15-16).

Opportunities which once existed in synagogues and public forums for gospel preaching shifted in another time and place to open fields, brush arbors, and school houses – then to the town square – now to public media like newspapers, radio, and television. Formal debates as we know them involve unique features – such as bringing false teachers into meeting houses built for preaching the truth. No principle is violated; it is a format for accomplishing the victory of truth and the harvest of souls. The Bible authorizes gospel preaching – even debates with formal propositions, moderators, bed-sheet charts, overhead transparencies, and the like – but does not specify those details. If the habits and customs of a people open the door to gospel preaching on the occasion of a wedding, a baby’s birth, or the solemn burial of the dead, we are authorized to utilize that door.

Some brethren have scruples and wood agree we can use the funeral opportunity for gospel preaching only if we do so outside of, and away from, the meeting house. “That is to be used only for the Lord’s work.” Yes, and what is gospel preaching if it is not the Lord’s work? We can go to where the people are to do this work, as Paul “preached Christ in synagogues” (Acts 9:20). Or, we can open our meetings to “those that are . . . .unbelievers” so that they can come to where we are (1 Cor. 14:23). And it does not change the case whether we meet under a tree, in the personal dwelling place of a member, or in a meeting house built “for the Lord’s work.”

If a people had the habit of calling upon God for guidance when a new baby entered the family, we could go to a family or invite the family into our meeting house in order to preach Christ to them. This has nothing to do with infant baptism or infant membership in the church, and is used merely to illustrate. Where the family brought the baby in arms or not, would not change the case – whether the couple to be married “dressed up” for the occasion or not, would not change the case – whether the grieving people brought the casket with the dead in it, with or without flowers on the casket, would not change the case. From the vantage point of God’s people, the point and the purpose is to preach the gospel of Christ, to reach the lost, to do the Lord’s work!

To use such occasions and formats for preaching God’s Word does not mean the church can build hospitals for babies to be born in, for engaged couples to obtain blood tests, or for dead people to be pronounced “dead.” The church is not authorized to build court rooms and to pay the salaries of civil judges to settle the legal ramifications of birth, marriage, and death. there is no authority and this is no argument in favor of the church conducting day care centers, newly wed showers, or embalming services. We do have authority for local churches to use every possible format, arrangement, and opportunity for gospel preaching.

Brethren, let’s not hesitate to preach the gospel of Christ, both in arrangements by which people come to us and in arrangement by which we go to them. Funerals open wide the door to preach the great themes of the gospel – the certainly of death, the sinfulness of sin, judgment ot come, the universal need of a Savior, the terms of pardon, the resurrection, and the hope of heaven through the forgiveness in Christ Jesus! What we preach, not the place where we preach it, is the vital thing.

David Lipscomb (1831-1917) was asked about “Funeral Preaching” and responded in the Gospel Advocate, IX, 9 (28 Feb. 1867):173-74. In reprinting his article, we have italicized some of his words for emphasis. He beautifully painted the opportunities we may have in peaching Christ when death has come to someone’s door. Let us be stirred to show genuine sympathy to our fellow man and to realize the highest degree of kindness we can bestow upon him “is to teach him the truth, and to direct him to the path appointed and marked out by God, to lead mortals to heaven.”

FUNERAL PREACHING David Lipscomb

Brother Lipscomb: – We hear very often, in this country, of our brethren preaching funerals. Now, when I joined the church it was the understanding that we were required to believe nothing but that which was taught plainly in the New Testament, nor require any thing else of others. I have searched diligently for command or example for it, and have failed to find any. I may be blinded. Will some brother who preaches funerals tell us the chapter and verse, that we may no longer grope in darkness?

Yours in the one hope,

J.M. Mulliniks

Response

We certainly find no authority for preaching funerals in the Bible. But we do find authority to preach the Gospel the word of ffe, in season and out of season, in other words, to be always ready to preach the word of life to dying men. The Christian must stand ever ready, watching and anxious whenever occasion offers to point his dying fellow creatures to the Lamb of God who taketh away the sin of the world, and to impress upon them a proper conception of the uncertainty and nothingness of life; of the certainty of death, judgment to come, and the awful weight and importance of eternity. This work can often be done effectually when death has come close to our own doors, snapt as under the tender tendrils of affection that entwine themselves around our own heart strings, and have taken from earth the dear idols of our hearts. In death, the death of a parent, brother, sister, child, or friend, God gives us a lesson on these subjects of the uncertainty of all things earthly, the certainty of death, and of the necessity on the part of men to be prepared to pass the Jordan of death and enter the glorious home of the spirits of the just made perfect, rather than to be consigned to the dark abodes of death, to the eternal companionship of the Devil and his furies.

God in death teaches this lesson, but man in his mad career after the mammon of this world, in his vain search after happiness in the gratification of his appetites and passions, fails to read the lessons. Surely there is no harm, can be none, in the Christian man pointing him to this lesson, and impressing it upon his heart, while it is softened by sorrow, and is opened, perhaps has been ruthlessly torn open’ by the unrelenting hand of death. The Christian may then “in season” improve the lesson of God’s teaching, and pour into the torn and lacerated heart the healing oil of hope, that is found in a confiding trust in Jesus, the anointed Savior. But when men preach something else beside the Gospel, when they teach that salvation can be gained otherwise than through a full and an entire acceptance of Christ in a submission to all of his appointments, evil is done. That this is frequently done in the discourses preached at the death of individuals is true. It is equally true, that the same thing is done on divers other occasions. There is no more sin in making such an impression at the death of an individual than at other times. Such preaching is wrong, evil in its tendency and exceedingly sinful at funerals or any other times. The man that will cater to the prejudices and preach to please the friends of the deceased rather to please God, will preach to please man rather than God at other times, and is unworthy to speak in the name of Christ.

The great need is, men who love the truth better than they love popular favor, who had rather please God than man; who feel that the highest degree of kindness they can bestow upon their fellow man, is to teach him the truth, and to direct him to the path appointed and marked out by God, to lead mortals to heaven. Such men will preach the truth on all occasions in the love of it. Such an one that has confidence and trust in God, and true Christian love for his fellow men, can preach without evil influence or sin in the presence of the living and the dead, at a birth or a death, and he will always honor God and benefit his fellow man in preaching. But when a man preaches anything else than Christ and Him crucified, than justification, through humbly following Christ in His appointments, walking in the ways He has marked out for us, that man does evil, and is guilty of cruelly leading men down to endless death. Such preachers, and such preaching, should be discountenanced. Such preachers are unworthy to preach at funerals or away from them. Men of faith, who love the truth; men of courage, who can tell the truth; men of devotion, who can suffer for the truth, are the great crying needs of the church and the world.

Guardian of Truth XXVIII: 5, pp. 139-140
March 1, 1984