Truth Magazine

By Dudley Ross

Are you aware of the fact that when you drive down the highways of our nation, one out of every ten drivers you meet will be legally drunk? Are you also aware of the fact that there are sixty-eight deaths every day due to drunk drivers involved in automobile accidents? Do you know what the chances are that a drunk driver will be detected by the police and stopped? The governmental statistics say that last year the chances that a drunk driver would be stopped and arrested by a policeman was one in a thousand. The figures also show that eighty per cent of the deaths of teenagers in our country are caused by drunken drivers. Now, here is also a cheery thought – if you are on the road in your car, figure the group of ten cars nearest you and think that one of them is drunk. Then consider the group of ten cars you meet and one of them is being driven by a drunk. What does that do to your chances of surviving the trip to visit the family or to attend a meeting?

“But they also have erred through wine, and through strong drink are out of the way, the priest and the prophet have erred through strong drink; they err in vision, they stumble in judgment” (Isa. 28:7). If a twentieth century addendum were written, it would add, “and they kill people by the thousands by their liquor.”

Guardian of Truth XXVIII: 5, p. 132
March 1, 1984

By J.W. McGarvey

The study of the Scriptures by topics is the third method which I have named. While prosecuting the methods already mentioned, a general knowledge of leading topics will have been obtained; but the preacher should never be satisfied with a general knowledge of any topic treated in the Bible. Detached pieces of information are never satisfying, and they are very likely to prove misleading. Complete, systematic and exact information is what our calling demands, and this we must as soon as possible acquire.

I know of no method by which such a knowledge of topics can be acquired less laborious than the following: First, by means of your recollection from former readings, and by use of your Concordance, gather up all the passages which treat of the subject in hand, or which throw any light upon it. Second, classify these passages according to the different branches of the subject with which they are connected. The branches of the subject are often known in a general way before the investigation begins. They have come into notice by inquiries of your own mind, or they have been made familiar by religious controversy. When the divisions thus suggested are but a part, the passages themselves will suggest the remainder, so that there will seldom appear any difficulty in completely classifying the collected passages and obtaining exhaustive subdivisions of the topic. The next step is to arrange the thoughts and facts under each branch of the subject in some natural order of sequence, and thus obtain a systematic view of it as it stands in the Scriptures. Finally, the parts must be studied with reference to one another and the whole; and the whole must be studied with reference to all its parts. When this is done you are prepared, and not till then, to write or speak on the subject or any of its parts with the assurance of one who understands fully what he proposes to say.

This is a laborious process. It is one which only the few have the industry to pursue; but the few who do pursue it are the masters in Israel, they are the teachers of teachers; while those who lack this industry must remain contented with very imperfect knowledge, and must obtain their knowledge in the main at second-hand. I suppose myself to be addressing men who wish to rank with the former of these two classes. It may be well to add, however, that a young preacher, in the beginning of his ministry must necessarily discuss some subject before he can have had time and opportunity for this exhaustive study; but all such should remember that this necessity is one of the disabilities of inexperience which must be put away as soon as possible.

In the last place, I am to speak of studying the Scriptures devotionally. The preacher who has not a devotional spirit, lacks the chief elements of power with the people both in the pulpit and out of it. He is utterly incapable of cultivating a devotional spirit in his hearers; and without this the entire service of 1he church becomes an empty form. No man who is to lead the people in the way of life can afford to neglect this element of the Christian character, this source of religious enjoyment, this element of pulpit power. Apart from frequent prayer and much meditation, there is no way to cultivate this spirit except by the thoughtful reading of those portions of Scripture which are especially designed to awaken devotional sentiments. The preacher, therefore, should study these portions a great deal. They should be in his hand every day.

When we speak of devotional parts of the Scriptures, the mind turns at once to the book of Psalms; for in it are collected the richest poetic effusions of pious hearts throughout the period of Jewish inspiration, from Moses to the poets of Babylonian captivity. But only a certain portion of these is well adapted to the cultivation of devotion. Some of them are descriptive, some didactic, and a few are vindictive, giving utterance to that sentiment of the Mosaic law which allowed the demand of an eye for an eye and a tooth for a tooth. By frequent reading of all the Psalms, the preacher will make himself acquainted with those which contain pure devotional feeling according to the Christian standard, and these should be his sources of inspiration.

But besides the Psalms, there are many passages in Job, in Ecclesiastes, in Proverbs, in the prophets, and even in the historical books of the Old Testament, the study of which lifts up the soul to the loftiest sentiments, while in the New Testament, which contains not a single book of poetry, there are passages in the Gospel, in Acts, in the Epistles, and in the Apocalypse, fully equal to the most sublime poetry for filling the soul with every holy emotion. The preacher, while studying the Scriptures historically, by books and by topics, will have found all these passages. He should mark them as he discovers them, and should subsequently revert to them, for devotional reading until both their contents and their places in the book became familiar to him.

In order to the best effort upon our hearts, our devotional study should not consist in a mere dreamy reading of the parts referred to; for in this way the impression made is likely to be shallow and transitory. We should study these passages exegetically, searching into the significance of every figure employed, and trying to paint before imagination’s eye every image projected by the writer. If we read, “The Lord is my shepherd, I shall not want,” we do not feel full force of the metaphor until we learn all about the work of a Palestine shepherd, as it is alluded to throughout this Psalm, and as it is literally described by Jesus in the tenth chapter of John. So of all the metaphors, tropes and historical allusions throughout the poetry of the Bible.

But the best effects of devotional study will still lie beyond our reach, if we do not commit many of these inspiring passages to memory, so that we can meditate upon them in the night watches, call them up amid our labors and our journeyings, and make them subjects of conversation when the Bible is not at hand. It is in this way that the word of God is to dwell in us richly in all wisdom. If you will inquire you will find it almost universally true of men and women eminent for piety, that their memories were vast storehouses for the most precious portions of God’s Holy Book.

As a kind of concluding note I must append to this part of my lecture the remark, that in all of our study of the Scriptures we must constantly consult the original if we can, and that we must by all means use the best version. The Canterbury revision of the New Testament should now totally supplant the King James version, not only because it is a great improvement as a version, but because it is the only representative in English of the corrected Greek text. A man is not safe in venturing upon the exegesis of a single passage by the aid of the old version until he shall have compared it carefully with the new; and rather than be continually making these comparisons, it is better to at once adopt the new into exclusive use.

Guardian of Truth XXVIII: 5, pp. 135-136
March 1, 1984

By Hoyt Houchen

Question: Is it Scriptural for a local church of Christ to have a large sum of money in the treasury (say $100, 000 or more), deposited in a bank or land savings and loan association and earning interest, instead of helping those many preachers who requested support that they may be able to spread God’s Word? I may add that the money was and is not needed by the church at the present or future times.

Reply: God is not pleased with a situation such as the one described in the question. It is unscriptural. The New Testament teaches that Christians are to give their money upon the first day of the week, as they have prospered, to be used in the Lord’s work (I Cor. 16:1,2). In the “ample of the Corinthians, the money placed in store was to meet a special need – that of the poor saints in Jerusalem. This was a treasury (from Greek word thesaurizo which means “in store,” W.E. Vine, Expository Dictionary of N.T. Words, Vol. 4, p. 77). It is not wrong for the church to have a treasury, for the Scriptures authorize it. Nor is it wrong for a local church to have a large sum of money in the treasury (a bank where the money is in safe keeping) provided it is there for a present or future specific need. But for brethren who are supposed to love the Lord and be dedicated to His Cause to allow a huge sum of money to lie dormant, only to earn interest and not be used in the Lord’s work, is inexcusable.

The Bible teaches that Christians are to engage in honorable occupations or professions that they may support the work of the church, support their families and meet other necessities of life (see Eph. 4:28; 1 Tim. 5:8 etc.) They are to give from the heart liberally and cheerfully upon the first day of the week, that the work of the local church can be done (2 Cor. 9:6,7). When they contribute their hard earned money, they have every right to expect that it be used for the work of the Lord by those who are entrusted with it.

Scores of faithful and worthy gospel preachers are in need of financial support. There is hardly a week that goes by that we do not receive an appeal for help from such preachers. It is shameful that some of these men must work with their hands – “make tents” for a living or to supplement their income because of a lack of financial assistance from brethren. Brethren who are responsible for such an existing situation as referred to by our querist, will have to answer to God at the judgment. They are not properly discharging their obligations as faithful stewards. They fail to consider, that the money contributed upon the first day of the week by Christians, is not their money to sit upon, but it is the Lord’s money to be used. Preachers, like others, can work at other jobs for their support; but there is no reason why they must do so. when there are churches financially able to support them.

Paul labored with his hands while at Corinth, not taking financial support from those brethren, but not because he did not have the right for such support; for in this case he waived this right so that he would not be suspected of seeking gain (1 Cor. 9:12). Paul upheld the right of those who labor in the gospel to be remunerated for their work and gave examples in 1 Corinthians 9: the soldier who receives pay for his services, he who plants a vineyard and eats the fruit from it and the one who feeds the flock and eats the milk from it (v. 7). He reminded them of what is said in the law of Moses: “Thou shalt not muzzle the ox when he treadeth out the corn” (v. 9). He asked, “If we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things?” (v. 11). Then he sums up this teaching in verse 14: “Even so did the Lord ordain that they that proclaim the gospel should live of the gospel.” Brethren who have any doubts about gospel preachers being supported by brethren would do well to read and ponder upon 1 Corinthians 9:1-8. Paul wrote in his second letter to the church at Corinth, “I robbed other churches, taking wages from them” (2 Cor. 11:8). He later wrote to Timothy: “The laborer is worthy of his hire” (1 Tim. 5:18). The church at Philippi had fellowship with Paul in the preaching of the gospel (Phil. 4:15,16).

Brethren who allow large amounts of the Lord’s money to accumulate and sit idle with no present or future plans, and with the many gospel preachers who need to be supported, should be ashamed. We are afraid that some brethren will lose their souls for such action and neglect. The main business of the church is to preach the gospel, not to accumulate huge bank accounts. I feel keenly about this matter and have great concern. If any who read this column are guilty of such selfishness and indifference, may they repent and use the Lord’s money in the way He intended for it to be used.

Guardian of Truth XXVIII: 5, pp. 132-133
March 1, 1984

By William C. Sexton

An understanding of the purpose of preaching is needed, from both the receptive and the supportive point of view. Such will enable us to work more intelligently and enthusiastically and with greater success.

We wish to look at three passages of Scriptures (1 Cor. 15:1-3; Col. 1:28; 2 Tim. 4:2) in this study, believing that as we analyze these passages we’ll be able to see something about preaching that perhaps we have not discerned before. At least the points should be more vividly impressed on our minds, resulting in more effective labor.

Three different words are used for “preach” in these three passages, each contributing its emphasis to the activity! When we observe the point of emphasis in each text, I believe we will have a more accurate and appreciative view of the activity in which preachers are to be engaged.

1. Paul had preached to the Corinthians the gospel message; it had been received and the receivers had been saved by it, conditionally – “if” they would hold fast to it!

2. Christ in the Colossians was the hope of glory, whom Paul preached, “warning every man,” to the end that he “may present every man perfect in Christ Jesus” when the fruit of the activity was full grown!

3. Timothy was charged with preaching 91the word” in all seasons, in the manner that would fit the occasion, “reprove, rebuke, exhort with all longsuffering and doctrine.”

I believe that the purposes of preaching is dictated, when we examine each of the three words, by content and manner. The purposes are to be found in a close examination of these New Testament words, which would not be easily observed in reading the English translation. Let us look at the words.

I. Why three words translated “preach, “preached, preaching? The basic idea involved in or associated with the word seems to convey to us a precise and distinct aspect of this activity called preaching!

Evangelizo is the word used in 1 Corinthians 15:1-3 and it has as its basic idea “good news.” Thus the emphasis is on the message, that it is beneficial to the hearers. It is news-worthy, attractive and important. As we think about the criteria today for something to be “news worthy,” perhaps we can gain a greater insight into the good-news aspect of this message.

The word is used many times in the New Testament. Always, it seems to convey the concept that something good is near, available, to be received, to be responded to! “I must preach the kingdom of God to other cities also” (Lk. 4:43). Philip’s “preaching” was “concerning the kingdom of God” (Acts 8:12). When it was believed, the people responded immediately, “they were baptized, both men and women.” The message was “good news.” God’s rule was capable of being responded to and the benefits of doing so were so great!

“Jesus Christ” was the subject of the daily preaching in the temple and in “every house,” which could not be stopped by the persecutors; when the messengers were required to “suffer” for their activity, they “counted” such to be a “worthy” thing (Acts 5:42; 11:20).

They who were “scattered abroad” from Jerusalem went everywhere preaching the word (Acts 8:4), the word, the source of the message, was “good,” beneficial! When Paul and his companion returned to Antioch, they continued to preach the “word of the Lord” (Acts 15:35). Peace by Jesus was preached (Acts 10:36; 17:18; Eph. 2:17). The gospel was preached (2 Cor. 11:7; Gal. 1:8) which was also called “The Faith” (Gal. 1:23). That which was conveyed to the hearers when this caliber of preaching was done was very valuable, being called by Paul “unsearchable riches” (Eph. 3:8).

Katangello is the word used in Colossians 1:28 and the basic idea is “proclaiming” – making known so that it can be understood. Here the emphasis seems to be on making the message available so that it is clear, understandable to all. There is a time and place when and where this is the main purpose in preaching! One has to have the message presented in terms and in a way that he can grasp the meaning, see clearly, unmistakenly what is required!

This word is used in some very meaningful ways, concerning some very significant matters. Preaching was done so that people could clearly see that through Jesus “the resurrection of the dead” was achieved (Acts 4:2). Also, Paul preached -made it clear – “through this man” (Jesus Christ) “forgiveness of sins” was received (Acts 13:38). Men had to come to grasp clearly that “Jesus” is Christ (Acts 17:3) and this was achieved through preaching of this nature! Men and women need to see plainly, unmistakenly, what is required of them so as to be “in” Christ now and when this life is over (cf. Rev. 14:13; Jn. 15:6; 2 Cor. 5:17).

This word seems to be used to describe the preaching that was done only in the Acts and epistles. But it seems clear to me that this type of preaching surely needs to be done today, as then. At times it seems that this aspect of preaching is lacking often today; instead, speaking of the message is done in general and perhaps vague, ambiguous language, so that people never really see clearly their condition, what is available to them, the dangers facing them, or the terms or conditions that must be met in order to avail themselves of the benefits of Christ’s sacrifice. Beloved, such ought not so to be!

Kerusso is the word used by Paul in 2 Timothy 4:2 and the basic idea is that of a “herald” crying, announcing! Harper says of the word, “to announce as a matter of doctrine, inculcate. . . public inculcation”. Webster says of “inculcate,” “to impress upon the mind by frequent repetition or insistent urging.” Thus it is or may be done many times, often, with a sense of urgency!

This word, too, is used many times. It is used, too, relative to some very significant points which need to be preached with a sense of urgency!

John the Baptist came preaching – heralding the message: “repent” (Matt. 3:2) and Jesus did the same (Matt. 4:17). The message that the “kingdom” was “at hand” was made known in this fashion (Matt. 3:2; 4:17; 10:7). The good news of the kingdom came in this word (Matt. 4-23; 9:35; 24:14). The coming of the mighty one (Mk. 1:7) was made known in this manner.

When Jesus told His apostles to preach the gospel message to the whole world (Mk. 16:15-16) and that the believer and baptized would be saved while the unbeliever would be lost, this is the word used. When Philip went to Samaria and engaged in the activity of preaching, this word is used to describe what he did (Acts 8:5). Paul preached “Jesus” in this fashion with this sense of urgency. When left two years in Rome to carry on in “his own hired house,” his “preaching the kingdom of God” was in this fashion or of this type (Acts 28:31). He affirms to the Corinthians (2 Cor. 4:5) that his preaching was not of himself, “but Christ Jesus the Lord and ourselves your servants for Jesus’ sake.”

When Peter preached to those gathered at the house of Cornelius that Christ “was ordained of God to be the judge of quick and dead,” he did it according to this word with a sense of urgency (Acts 10:42).

Likewise, Paul preached to the Corinthians (1 Cor. 1:23-24) “Christ crucified, unto the Jews a stumbling block, and unto the Greek’s foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God and the wisdom of God.” There is a need for this message to be presented with the sense of urgency!

II. Recognized This Three-Fold Purpose Of Preaching! It seems to this observer and participator that, at times, we are not as sensitive to the immediate need in preaching as we should be. We do not try to follow this pattern, or meet each aspect of the need. People need to see first that the message of Christ is for their eternal well being: it is good news! Not only do they need to be excited about the benefit it offers them, they also need to see clearly the terms, the conditions, on which this benefit is received by them: what is required of them by God in order for them to be the recipient of His grace?

When the first two aspects are achieved, proclaimed, conveyed, grasped by the hearers, then and only then, really, is it appropriate to kerusso – herald with the sense of urgency!

A number of “preachers” seem to stop at the “good news” phase. People are so excited and pleased that God has provided them with salvation; but, little or no effort is made to point to the conditions which must be met, leaving them in the dark – yet feeling safe! However, possibly many who present the good news phase and the understanding phase, stop short of the urgency phase; so, the hearer is still left in the state of sin – lost, unmoved. It appears that we could profit from a real consideration of these three aspects of preaching.

III. Application Of This Principle! Beloved friend, what about your response to preaching? What phase has challenged you? Have you been impressed with the good news? Have you understood the conditions which must be met by you? Have you been moved to respond? If you have not moved through each phase of this process, then by all means do it now!

My beloved preaching friends, what about your preaching? Has it had all the three phases in it? I challenge each to do a close complete examination of our preaching, to see if we are leaving out one phase and, consequently, failing to achieve the desirable results? If we are, then we need to correct that; if we are doing what we should, self-examination cannot hurt!

Guardian of Truth XXVIII: 5, pp. 137-138
March 1, 1984