Truth Magazine

By Bobby Witherington

A brother in Christ from another area enclosed with a personal letter to me a copy of the July 31, 1983 issue of The Persuader, a bulletin published by the Scyene Road church of Christ in Dallas, Texas, and which is edited by brother Arnold Hardin. A featured article in this bulletin was one entitled “Afraid of Grace,” written by brother Dan Rogers. In his first sentence Dan said: “Although many will no doubt deny it, I believe that, generally speaking, we church of Christ folk are terribly, terribly afraid of grace.” In his last paragraph brother Rogers again said, “We church of Christ folk are terribly, terribly afraid of grace.”

I must confess that I did not know that we are “terribly, terribly afraid of grace.” Most people tend to avoid those things of which they are “terribly, terribly afraid.” For example, I am “terribly, terribly afraid” of wild, wounded bears. So I leave them alone. Entirely. But I do not avoid the subject of grace. In fact, in my last gospel meeting I preached a sermon entitled “Salvation by Grace.” And as a matter of coincidence on the day before receiving this “Afraid of Grace” article, along with brother Dodson, I taught a lesson on grace to some patients at Patton Hospital. These patients are not yet members of the church of Christ, so that lesson naturally did not scare them. But brother Dodson did not seem unnerved by my lesson. Come to think of it, the brethren in the church where I last preached a sermon on that subject did not seem unnerved either. In fact, on numerous occasions I have preached on grace, but I do not recall any “church of Christ folk” becoming “terribly, terribly afraid.” Maybe some brethren are “terribly, terribly afraid of grace,” but I have not met any. And brother Rogers believes that “generally speaking, we church of Christ folk are terribly, terribly afraid of grace.”

Thayer’s Lexicon defines grace as “good-will, loving kindness, favor.” Additionally he stated “the New Testament writers use charis (grace, bw) pre-eminently of that kindness by which God bestows favor even upon the ill-deserving and grants to sinners the pardon of their offences, and bids them accept of eternal salvation through Christ. ” That thought thrills my soul! It does not make me “terribly, terribly afraid.”

However, I must confess that I believe in a Savior Who “cannot deny himself’ (2 Tim. 2:13). This means that whatever the Lord taught on one subject does not contradict what He taught on other subjects. It means that the “grace” passages harmonize with the passages which teach the necessity of obedience. Of course, I believe Ephesians 2:8,9: “For by grace are ye saved through faith, and that not of yourselves. it is the gift of God., not of works, lest any man should boast.” “Grace, ” as used here sets forth the divine side of salvation – God doing for us what we can not do for ourselves. “Faith” sets forth the human side of salvation -God requiring of us what we can do for ourselves. The expression, “and that not of yourselves.- it is the gift of God,” refers neither to grace nor faith, but to the whole process of our being saved by grace through faith. It has to be the “gift of God,” for man, through sin, offended the infinite holiness of God and thus alienated himself from God. This being true, man is utterly powerless to devise his own system whereby he may receive God’s forgiveness. If man could devise his own law of pardon then he could claim salvation on the basis of human merit – earning God’s favor by his own self-appointed meritorious works.

But it is one thing to rule out man-conceived, meritorious works, and quite another to rule out the Christ-authorized works of obedience. That human activity must compliment the grace of God is suggested by the following: (1) Grace is given of God (Jas. 4:6) but man has access to it by faith (Rom. 5:1,2). (2) Grace brings salvation (Tit. 2:11), but man must work it out by obedience (Phil. 2:12). (3) Grace provides the word (Acts 20:32), but man must receive it with meekness (Jas. 1:21). (4) Grace elects man to salvation (Rom. 11:5), but we are elected unto obedience (1 Pet. 1:2). (5) Grace is in Christ (2 Tim. 2: 1) but man must enter Christ by baptism (Gal. 3:27). The grace of God teaches (Tit. 2:11) but man must practice the teaching (Tit. 2:12).

Salvation by grace proves that man lacks ability; it does not destroy accountability. It proves that salvation is unmerited; it does not make salvation unconditional. After we meet all the conditions we are at best “unprofitable servants” (Lk. 17: 10). We can earn salvation, but we must do ” The will of the Father which is in heaven” (Matt. 7:2 1). Are we “terribly, terribly afraid of grace?” No! A thousand times no. What we are “terribly, terribly afraid of” is not Bible teaching on grace, but the unbiblical attempts of such men as Arnold Hardin and Dan Rogers to array passages on grace against those passages which stress the necessity of obedience.

Guardian of Truth XXVIII: 2, p. 49
January 19, 1984

By Earl E. Robertson

The fifth erroneous point in the five-point system commonly recognized as Calvinism is the Perseverance of the Saints. This doctrine is known around here as “once saved, always saved” or “the impossibility of apostasy.” It is the contention that after God saves one, that individual can never be lost in hell. They tell us that God will so chastised His children that they will be always acceptable.

One preacher wrote a booklet under the title Do A Christian’s Sins Damn His Soul? saying, “We take the position that a Christian’s sins do not damn his soul. The way a Christian lives, what he says, his character, his conduct, or his attitude toward other people have nothing whatever to do with the salvation of his soul …. All the prayers a man may pray, all the Bibles he may read, all the churches he may belong to, all the services he may attend, all the sermons he may practice, all the debts he may pay, all the ordinances he may observe,. a the laws he may keep, all the benevolent acts he may perform will not make his soul one whit safer; and all the sins he may commit from idolatry to murder will not make his soul in any more danger …. The way a man lives has nothing whatever to do with the salvation of his Soul . . . .”

This is exactly what many believe but no scriptural proof is offered to substantiate such. If any passages of Scripture are offered, they will be twisted and perverted. Apparently these individuals have not learned that eternal life is both conditional and future. Paul says “continue in the doctrine – save thyself” (1 Tim. 4:16); “Sow to the spirit – reap life everlasting” (Gal. 6:8). Peter shows that if Christians “do these things – they will enter the everlasting kingdom” (2 Pet. 1:10, 11), and that we are “kept by power through faith – salvation to be revealed” (1 Pet. 1:5). These passages are sufficient to impress us with the fact that our salvation is conditional, and that having lived acceptably in this life we will be accepted by Him for heaven itself. Jesus says, “Be thou faithful unto death, and I will give thee the crown of fife” (Rev. 2:10).

To the Christians in Galatia, Paul writes, “Ye are severed from Christ, ye who would be justified by the law; ye are fallen away from grace” (Gal. 5:4). This person is lost!

Guardian of Truth XXVIII: 2, p. 47
January 19, 1984

By Irven Lee

It was Paul, a servant of God, who went to the wicked, idolatrous city of Corinth to plant the seed of the kingdom. Apollos watered and helped to establish the brethren. Several others went there to help in the work, and there came to be some worthy brethren at Corinth who helped one another. The immorality, idolatry, and the love of money in the city were well known, so Paul was there with a sense of weakness, fear, and trembling, but he faithfully preached Christ and Him crucified. He taught the same gospel there that he taught “every where in every church. Aquila, Crispus, Gaius, Stephanas, and Justus we names we may know. Silas, Timothy, and Titus are also mentioned in connection with this work.

It should be no surprise to learn that the church at Corinth had problem because the evils of an am tend to come into the church. Even the church as a body did not deal with the fornicator as quickly as it should have done (1 Cor. 5:1-13). The fact that the apostle had occasion to rebuke the brethren for this matter, and for several other serious problems, did not prevent his addressing his letter to “the church of God which is at Corinth.” It was in error, but he loved the brethren and set about to bring about proper corrections.

Paul found others who could be persuaded to join with him in bringing about the needed changes in their course. It would be hard to find a church now with more grievous problems than could be found in that church. The apostle wrote it, sent others, and went himself because it was sick. The changes were to be brought about by teaching rather than by pressure tactics. It was time to “reprove, rebuke, exhort with all longsuffering and doctrine” (2 Tim. 4:2). The word is the seed of the kingdom, and it includes the milk and meat for edification.

It is very obvious that churches at Ephesus, Philippi, and Thessalonica were not asked to withdraw from Corinth, nor were men forbidden to go there to preach. We do not know how much they knew about the situation in Achaia. Each church would have its own work and its own problems to face. No church in other provinces would know the people involved and the details of the problems to handle the sins of the brethren at Corinth. The wisdom of God is evident in ordaining elders in every church and in asking them to “tend the flock of God which is among you” (1 Pet. 5:1-5).

It seems that some may right weak churches rather than try to help them, and to agitate for division rather than working for peace. The apostles’ effort was to bring peace where there was envy and strife. Even Corinth was not a hopeless case. The elders at Ephesus were not asked to withdraw from the fornicators at Corinth, nor were they asked to withdraw from the church at Corinth for failing to ad as quickly as it should have acted in purging out the leaven of wickedness. The elders at Ephesus were to tend the flock which was among them. They were certainly not obligated to try to destroy the sick church in southern Greece!

Individual disciples from various places might go to a church which was endangered by worldliness, false doctrine, or envy, but they would not go as official representatives of the churches from which they came. They were not official fact finders, nor were they there to deliver threats from other churches. The churches in the days of the apostles were not tied together in some sort of association, synod, conference, or convention. Each moved in its local capacity alone.

Each church was aware of the spread of the gospel in other areas and rejoiced in this fact. Greetings and encouraging words could be sent through Paul’s letters and, no doubt, by other means of communication. Such greetings were not meant to indicate approval of sin and error in the church to which they sent their salutation. Their message of encouragement did not indicate that after thorough investigation of the distant church they had found it to be without problems or dangers. No church in the days of the apostles felt any obligations to meddle in the decision making process of other churches, or to handle the discipline of an erring disciple in another community.

Even in this article, I could send greetings to any brethren anywhere who might read it. I could also say that the church here at Jennings Chapel where I preach regularly is happy to know that good men are doing good work in many places. We do pray for our brethren in difficult situations, and especially for those we help to support. We could, of course, cease to send greetings and to pray for them. We send funds to preachers in North Carolina, Kentucky, Washington, and to the Republic of South Africa. We might learn of some situation that would cause us no longer to help one or more of these men. We have absolutely no plans to try to make the local decisions for the churches where these men work. They are not “missions” under the “mother church” here.

In a well-established church with elders where we may live and worship, there are men who are over us in the Lord. We are to know them, obey them, and esteem them highly for their work’s sake (1 Thess. 5:12; 3:1; 1 Tim. 5:17-20; Heb. 13:7,17). We have no such relationship with elders that live and work in other areas. They are not overseers over us. They do not watch for our souls and will not have to give account for us. An elder or any one. else from some distant place might have personal contact with one of us at some time, and if he observes an error in us he would be free to teach, reprove, rebuke, or exhort us. He could and should avoid our error. He, as an individual, might be aware of danger to the brethren where he lives and warn them.

If I observe the ungodly life of some man in the community, I could talk with him frankly about his behavior and the reaping that will be sure to come. I could not threaten to divorce him because I am not married to him. The elders in one place are not in charge of discipline in another area and should not pretend that they are.

When there are rumors that a member of the church is immoral, the elders in that community may find it difficult to learn the truth in the matter and act as they should. If there are elders in another area that think they are to investigate every matter and take official action, they may in their lack of information take vigorous action in favor of the fornicator who has deceived them and against good elders who have done their duty. It would be far better for these distant elders to tend the flock of God where they live (Acts 20:28-31; 1 Peter 5:1-5).

The churches of Macedonia might send funds to Paul or other worthy workers, or they might send relief to the poor saints at Jerusalem or at other places. They could mention their interest in the church at Rome and joy in the report of its great faith. This would be pleasant and helpful fellowship. They could cease their giving when there was no longer a need or no longer an opportunity to send funds. If some unworthy behavior showed up in those who had been receiving the funds, those giving could withhold further gifts. That would be all they could withdraw. They never had the oversight or authority to command those brethren in other areas.

When good Bible students who have fought many worthy battles for truth decide that they must act officially on every church problem, their worthy influences becomes a disturbing and hindering factor in every community in which they attempt to take decisive action. If there has ever been any good results come from such meddling in the affairs of other churches it is not evident. If one church divides that should not lead to powerful forces to divide all churches within a large area.

The wisdom of God is evident in His leaving every church independent and autonomous. If one church goes down into apostasy it does not necessarily pull several others down with it. If numbers of churches were organized as a synod, conference, or an association the whole diocese would likely digress together. We are not all under some diocesan bishop. Let us all give thanks to God for this, and let each of us decide never to seek to take charge of many churches. In trying to reach out to all as judge, one destroys his good influence and does harm to many churches. The Lord is looking for doers of the law and not judges. Brethren over yonder are as capable of handling local problems as is any one of us. This tendency to enter into this aspect of judging is spreading and is doing much harm.

Guardian of Truth XXVIII: 2, pp. 46-47
January 19, 1984

By Jimmy Tuten

Preachers, elders and brethren are talking a great deal about the present lack of growth among churches of the Lord. Some nostalgically remember that less than forty years ago we were the fastest growing religious body in America. Now, with some exceptions, we are hardly making a dent within the ranks of our population explosion. We are going to have to do more than talk. Satan is happy as long as we talk. We must do something, and do it quickly! We need to turn our talk into plans and our plans into action. We cannot turn the present situation around overnight. But if we do not start right now with reference to reaching the lost the next twenty years are going to be more tragic. “Prophet of Doom,” you say? Why then are so many saying so much about our lack of growth? I am not alone in the conviction that the problem is the greatest that brethren of the eighties face. It can be rectified for it is not a hopeless situation. We can do something about it. Hopefully, something can be said in this writing and in others to follow (as time and space permits) to stimulate us toward a more positive attitude in church growth.

We can do exactly what the Lord expects us to do. We can grow! The early church grew. If we are faithful we can too (Acts 2:41,47; 4:4; 5:14; 9:31,35; 11:20-21). Faithfulness naturally causes us to go out into the harvest and fill the barn fuller (Matt. 9:36-38). Faithful brethren cannot but help being filled with compassion for the lost who are fainting and scattered. The Great Commission and its command, “go ye into all the world . . .,” will then take on new meaning for many of our present generation of preachers who seem to have missed the duration of “I will be with you alway” (Matt. 28:19-20). If our Lord teaches us anything in the parable of the sheep, it is deep concern for the lost. We cannot be content with the ninety-nine until even the one lost sheep is brought back into the fold. Are all hundred sheep in the fold where you worship (Gal. 6: 1)? How can we gain the lost of the world and the church?

Plan For Expansion

God Almighty Himself did not bring into being the Kingdom without a purpose or plan. How long has it been since you studied the church in purpose (Eph. 3: 10-11), prophecy (Isa. 2:2-3), preparation (Matt. 3:1-2), establishment (Acts 2) and in existence (Acts 2:47)? We will not expand or grow until we plan to do so! All successful organizations have projections for growth, goals or plans for expanding. If projections work in human organizations, will they not work in our efforts to carry out the great commission? How long has it been since you have been involved in an actual plan or projection for growth where you worship? I suggest that this is the main reason we generally are not growing. While what follows does deal with numbers (numerical growth), in this writing I am not talking about a “numbers game” (which is about all some think of when they think in terms of evangelism). There are three areas of growth that I am calling the “three measurements of growth.” We must resolve to grow in three directions: numerically, spiritually and organically. Important also is the fact that in order for the increase of the body to be what God intended for it to be, growth in all three areas must be simultaneous in nature. We witness among the liberals a swelling that is coming from their many man-made projects and gimmicks. I say, “swelling,” because this is not the “increase” my Bible speaks of in 1 Corinthians 3:6-7. The “numbers game” has resulted in a number of congregations who are lukewarm if not dead. You simply do not see the spirituality that was once so evident because it is not there! I repeat: there must be a simultaneous growth spiritually and numerically.

Plan To Grow Numerically

Churches that grow numerically must plan to grow in numbers. When the book of Acts speaks of the Jerusalem church growing in thousands and then multitudes, it is talking about increase in numbers (Acts 2:41,47; 4:4; 5:14; 9:3 1). “Go ye into all the world and make disciples of all nations” is a commission that involves numerical growth (Matt. 28:18). This growth comes about from both private and public efforts But I have shewed you, and have taught you publicly, and from house to house” (Acts 20:20). This involves gospel meetings, special studies, vacation Bible schools, home study courses and reactivating of the lost art of “personal evangelism.”

Suppose though that growth in numbers is all that is happening. Is God pleased with only numerical growth? It just may be that some of our brethren’s apparent lack of desire for church growth stems from too much association with the “numbers game.” Wherever there is growth only in numbers you usually witness a watered down, weak body of half-converted people who do nothing but fuss and squabble. Some growth is not good for a church. What happens, for example, when you add another hundred people to an already argumentative group? This writer does not want to write about it. Its contemplation is mind-boggling! There has to be growth in numbers, but neglect in other areas of growth is disastrous.

Plan To Grow Spiritually

When Peter said, “make every effort to add to your faith . . . . he was speaking of a deliberate, purposeful spiritual growth (2 Pet. 1:5)., We must plan to grow spiritually. As each new level of growth in this area is achieved we must look to another area of spiritual increase. We keep planning and re-planning, teaching and re-teaching. Churches that grow in spirituality keep on planning for further growth. The past twenty years alone demonstrate that “conservative” churches who thought they had it “made” during the sixties, and who “coasted along,” have gone downhill. Among us we have too many “mentally retired” brethren who have to be re-challenged. “Ain I become your enemy because I tell you the truth” (Gal. 4:16)?

In the book of Acts (and the whole New Testament) one finds growth emphasis in this area. The record in Acts tells us of three thousand obeying the gospel on Pentecost (Acts 2). The record then says that “they were continuing daily . . . and having favor with all the people” (Acts 2:46-47). Their continued spiritual growth was obvious to those with whom they came into contact (Acts 2:42). The Apostle Paul speaks of “the body by joints and bands, having nourishment ministered” (Eph. 2:19). It is obvious, therefore, that where there is no growth in quality as well as quantity, the church is ineffective and unproductive. When growth in these two areas is combined and balanced, a powerful, strong body exists. Such a congregation is prepared by offensively (in carrying out the great commission) and defensively waging war against Satan.

Plan To Grow Organically

The church must plan to grow organically. By this I mean that each member in the body must grow individually, and with this function in the body by fulfilling the special role each member has in the body of Christ (1 Cor. 12:12-20). The principle is like that of the physical body. As each part of the physical body has its own special role and function’ so each member of the church (the body of Christ) is to have his own special role and function. The summation of I Corinthians 12 is found in verse 25: “that there should be no schism in the body; but that the members should have the same care one for another. ” Even those in the body of Christ “which seem to be more feeble, are necessary” (1 Cor. 12:22). Unless we are planning for a congregation of God’s people where each member stands in his or her place and functions, therels a malfunctioning body. Each must do his or her part, whether it is cutting the grass on church property or preaching, cleaning the building or preparing the Lord’s Supper, or replacing burned out light bulbs or ordering the class material. Each elder, each deacon and each member (yes, even preachers) must know their place, stand and be countedl Where this exists there will be no need for divisive substitutes that are unauthorized in the first place (i.e., Pulpit Ministers, Youth Ministers, Ministers of Education, Family Life Centers, etc.). Growing organically involves arrangement or procedure (please do not confuse this with institutionalism). It necessitates goal-setting in order that things might be done decently and in order. There is so much to be done within the local body, in every city of our great nation and so few doing anything.

Conclusion

So you want the church to grow? Then brethren you will have to realize that individuals, not groups, achieve goals. That each-Christian must have a personal development plan that involves thinking constantly of desired accomplishments. The church will grow when this occurs. The whole business of church growth begins with you and me. The only alternative to this is the fact that one feels that the church is big enough, that our pews are full enough and that the parking lot has enough cars in it. Too many are at ease in spiritual Zion. This is not what God wants. He wants us to grow in numbers and increasing daily in all areas. He wants us to grow into a loving, caring people, and He wants us to function according to our ability. When we do this our influence will cover each city in each state where the cause of Christ exists like the mist of the early morning. Yea, “the knowledge of the glory of God shall cover the earth as the waters cover the sea” (Hab. 2:14).

Brethren, we have rested on our laurels long enough and those who have been along for the ride had better get busy. There is a challenge out there and how we meet it could well be the difference between heaven or hell. The fields are more white unto harvest than ever. For churches who are content to coast along, there is only one direction to go downhill! Keep challenging yourself brethren, keep planning if you want the church to grow. When growth stops, decay begins. This makes you uncomfortable, does it not? It should! Souls are at stake.

Guardian of Truth XXVIII: 2, pp. 44-45
January 19, 1984