Truth Magazine

By Irven Lee

“Daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ” (Acts 5:42). This is an example of zealous Christians carrying out the Lord’s command to preach the gospel to every creature in Jerusalem. Ibis same work was carried out in the Gentile world. Paul disputed “daily in the school of Tyrannus. This continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks” (Acts 19:9,10). There is evidently a lack of this kind of zeal in America today.

The Master mentioned the sower as he went forth to sow. In this parable, the seed is the word of God. This parable is found in Matthew 13, Mark 4, and Luke 8. It is heaven’s desire that we know of this work and that we go forth with zeal sowing the seed. We have no way of knowing who will hear and believe.

Jesus found that those who sat in Moses’ seat were not good listeners. The “publicans and the harlots” were much better listeners than the “chief priests and the elders of the people” (Matt. 21:23,32). Both John and the Savior could observe this. Some had ears that were dull of hearing, eyes that were closed, and hearts that were hardened (Matt. 13:13-16). Even the greatest Teacher of all times did not reach these people. “Never man spake like this man,” but the self-righteous Pharisees were not benefitted (John 7:46). It was not the Teacher’s fault. He taught and confirmed His message with signs. He went about doing good, but the god of this world has blinded their eyes (2 Cor. 4:4; Acts 10:38).

There are many passages that make it evident that it is not always the fault of the teacher when the word is rejected by some of the people. They cannot see if they are not looking, and they cannot hear if they are not listening. Ibis fact and these passages are not meant to cause the servants of Christ to give up preaching, but these servants do have a right to realize that they are not required to do the impossible.

“For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame” (Heb. 6:4-6). This, of course, is not talking about a brother who errs and needs to be corrected (Gal. 6: 1; James 5:19,20). It is speaking of those who refuse help. They sin willfully after knowing the truth. (Please read Heb. 10:24-3 1.) Some cannot be reached. God is willing, but they are not. The impossibility is in getting them to repent.

There were some spiritually blind people concerning whom our Lord said, “Let them alone” (Matt. 15:1-14). Our Lord tasted of death for every one, but not every one will do the will of the Father (Heb. 2:9; Matt. 7:21-27). He even wept over Jerusalem whom He had taught because they had rejected their only hope of life. Their house was left to them desolate (Luke 19:41; Matt. 23:37,39). This sorrow of heart was at the close of His diligent work among them. Some who say, “I will,” do not; but we can be thankful that some who say, “I will not,” do repent so we should preach the gospel to every creature.

We are not required to continue on and on and on working with people who will not obey. “Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the gentiles” (Acts 13:46). Should we be that bold after we have tried hard and miserably failed?

When the sower went forth to sow, some seed fell by the wayside, but there was no harvest there. These hearts were so hard that none could teach them. Some seed fell on shallow soil and for a time there seemed to be hope, but the plants withered. Converts of this type have been found in all parts of the earth in all generations. Some seed fell among thorns and brought forth nothing. These people were too busy with trivial things and with this life to read the Bible, worship, or teach their children. Their children may turn out to be wayside soil (Luke 8).

Some seed fell on good soil and produced a good harvest. These were people with honest and good hearts.. This type makes the efforts worthwhile. The people with good hearts may be compared with gold, silver, and precious stones (I Cor. 3:12,13). This precious material is in contrast to wood, hay, and stubble. The latter cannot stand the test of fire, and the test is sure to come to all.

When the twelve were sent out on the limited commission, they were told, “Whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet” (Matt. 10: 14). There is no necessity to cast “your pearls before swine, lest they trample them under their feet, and turn again and rend you” (Matt. 7:6).

Let the worthy teacher go among those who can be taught. Let none be too hasty to give up when there is Still room for hope. Evidently there is still a time to dust one’s feet and turn away from those who are unwilling to be taught. Even in a corrupt city like Corinth the Lord had many who could learn. They needed to be taught. (Read Acts 18:9-11).

There are some in the area where I live who seemingly will go to the judgment as people who have not done the will of the Father. Are there some near you who also have interests other than the righteousness and kingdom, of God? The Christ has been appointed to handle the matter of judgment for the obedient and the disobedient for the believers and the unbelievers (Acts 17:31).

Guardian of Truth XXVII: 20, pp. 616-617
October 20, 1983

By Raymond E. Harris

Every year at this time the days grow shorter, the leaves change color and fall, and the nights grow cooler. Many enjoy fall as their favorite time of the year. There is relief from the summer’s heat. The country side becomes a flower garden of gold, red, orange and yellow. Vacations are over, children are back in school and our lives settle into a more organized pattern.

Yet, to the serious minded, each fall is a reminder that the seasons of nature truly parallel the “Times of our lives. ” We are reminded that every living thing (plants, animals, and humans) have their natural cycles. Job wrote, “Man that is born of a woman is of few days and full of trouble. He cometh forth like a flower, and is cut down.”

Later in a Psalm attributed to Moses it is written: “As for the days of our life, they contain seventy years, of it due to strength, eighty years, yet their pride is but labor and sorrow; for soon it is gone and we fly away” (Psa. 90:10, NASV).

Whether you are in the spring, summer, fall or winter of your life, you need to be realistic enough to plan for the future. In Luke 12:16-21, Jesus tells a parable in which he describes a successful farmer who worked, hard and made preparations for a long retirement of “Many Years.” Now, there is no condemnation for hard work or for making provisions for the future. Even the squirrels and other creatures do as much. Rather, the rich farmer’s mistake was in making all his plans and provisions for this world and this life. God said the man was a fool because, on the brink of retirement, he had laid up treasures for himself in this world but he was “not rich toward God.”

In Colossians 3:2, Paul encourages one and all to set their affection “on things above, not on things on the earth’.” And in 1 John 2:17, John explains, “And the world passeth away, and the lust thereof; but he that doeth the will of God abideth forever.”

As surely as winter will follow the fall, so death and judgment will follow this life. Every person will appear before Jesus to answer for the deeds done in the body (2 Cot. 5:10).

As we use the mild days of fall to prepare for the winter that will follow, we urge you to use the days of your life now to prepare for judgment to come!

Guardian of Truth XXVII: 20, p. 616
October 20, 1983

By Loren N. Raines

As we travel today we often see the warning sign, “Beware!” “Danger!” If we are wise, we take heed and move with caution. A red lantern serves as a warning of danger. The apostle John hung out the danger sign when he said, “Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son” (2 Jn. 9). Had this danger sign been heeded as the years have passed since the church was established there would have been no apostasy either from, or of the church. Unfortunately, this warning has not been heeded. Hence the division that exists in the religious world today.

The course of the falling away which resulted in the apostate church was characterized by two phases, both of which stemmed from the same basic cause – unwillingness to “abide in the doctrine of Christ.” The first phase had to do with the organization of the church, the second phase was in the realm of doctrine. In both cases the early members of the church were trying to improve upon God’s plan. They were not satisfied with things written, and failed to speak where the Bible speaks and be silent where the Bible is silent.

In the year 120, the practice of using holy water was introduced into the church. This water was said to be especially blessed by the priest. In the year 157 the doctrine of penance crept into the church. Doubtless this grew out of asceticism, which was not unknown or uncommon in some religious circles before the church was established. Penance was the subjugation of the body to some self-imposed physical agony or pain, in order that one might expiate his own sins.

The next departure was the introduction of Latin Mass. According to their own definition, “mass” is “the sacrifice of the New Law in which Christ through the ministry of the priest, offers himself to God in an unbloody manner under the appearance of the bread and wine” (Baltimore Catechism, p. 239). This was in 394. The doctrine of extreme unction and last rites appeared in 588. When a soul is subject to some impending crisis, or to immediate danger, either physical or spiritual, the priest pours oil on the head, and thus prepared the endangered person for the ordeal through which he must pass.

In the year 593 the unscriptural doctrine of purgatory reared its ugly head. This doctrine holds that those who died unprepared and without hope, may be freed from the agonies of torment in which they are writhing, by the payment to the priest of a sufficient sum of money. This became popular because it provided much revenue with which to build cathedrals.

As the years passed new departures came. Transubstantiation appeared in the year 1000. This doctrine claimed that through the power of prayer the fruit of the vine and the bread are mystically changed into the literal body and blood of Christ. By the year 1015 it was decided that priests ought not to marry, hence the doctrine of celibacy.

One of the most damnable of doctrines was introduced in 1190. This was known as the doctrine of indulgence. if you wanted to “paint the town red” you could purchase a license to commit most any sin. By paying a stipulated fee, your sins would be forgiven before they were committed. This was very popular because you could sin to your heart’s content with a good conscience. Thus more fine cathedrals were built.

Auricular confession came into practice in 1215. This doctrine taught that when a Christian sinned he could confess his sin to the priest and his sin would be forgiven. The practice of sprinkling for baptism was adopted by the Council of Ravenna in 1311. It had been practiced in the event of serious illness since the year 251, but was not formally indorsed until the Council of Ravenna.

These departures in doctrine naturally corrupted the worship, consequently, the apostasy was now complete. By substituting the commandments and doctrines of men for the law of the Lord they corrupted the organization, the doctrine, and the worship of the church. The whole process required 1300 years. N.B. Hardeman said, “This ecclesiasticism is purely-of human origin. It is human in origin; it is human in doctrine; it is human in practice. The best definition I could render of such a hierarchy would be to say that it is a mixture of Judaism, paganism and Christianity. “

Guardian of Truth XXVII: 20, p. 615
October 20, 1983

By Frank Jamerson

The first sixteen verses of Ephesians 4 set forth Christ’s platform and provisions for unity. The previous articles in this series have discussed the life necessary for unity (vv. 1-3), the facts of unity (vv. 4-6) and the gifts of unity (vv. 7-11). We will conclude this series with a study of the growth of unity, as presented in verses 12-16.

After naming the “gifts” that Christ gave (v. 11), Paul stated that their purpose was: “for (pros) the perfecting of the saints, unto (eis) the work of ministering, unto (eis) the building up of the body of Christ.” The different prepositions in the verse are significant. Vincent’s Word Studies observes: “The preposition ‘for’ denotes the ultimate purpose.” Paul was saying that the gifts were designed to “perfect” the saints, that they may be equipped to do the work of “ministering” and “building up” the body. We will study each of these expressions.

“Perfecting of the saints” refers to the process of “fitting or preparing fully” (W.E. Vine). One who is ‘perfect” is mature, complete, grown up. Jesus was “made perfect” by the things that He suffered (Heb. 5:8, 9)’ “Perfect” here does not have reference to sinlessness, but to completeness as our high priest (Heb. 4:14-16). God’s arrangement is for every saint to be “perfected” through growth so that he may be able to “minister” and “build up” the body.

The word “ministering” (diakonia) is used in our society to refer, almost exclusively, to the work of preaching, but the New Testament uses the word to refer to both benevolence and teaching. In the Jerusalem church there was a “daily ministration.” Some of the Grecian widows were being neglected; the church selected, and the apostles appointed, seven men to look after their needs (Acts 6:1-6). When brethren in Judea were in need, saints in Antioch, according to their ability, “determined to send relief (for ministry)” unto them (Acts 11:27-30). Paul and Barnabas delivered the relief to the elders and “fulfilled their ministration” (Acts 11:30; 12:25). When Christians in the first century were in need, Christ had already provided the “gifts” to see that their needs were met. Specifically, pastors or elders, had been given to the church; they acted as “overseers” of the benevolent work of the church. There were other members who had matured and were able to assist in the work of “ministering.”

Those who deny that the church is equipped to accomplish the work Christ authorized it to do in benevolence are denying that the “gifts” that Christ gave are sufficient to accomplish the work of “ministering.” They also deny the plain fact that the early church provided for its own, under the oversight of the elders (Acts 6:1-6; 11:27-30).

The work of teaching the gospel is also called “ministering.” Paul said, “But all things are of God, who reconciled us to himself through Christ, and gave unto us the ministry of reconciliation” (2 Cor. 5:18). “And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it” (Col. 4:17). The teaching which came from Christ is called “the ministration of righteousness” (2 Cor. 3:9).

Churches provided teachers in their local work and supported teachers in other places (Phil. 4:15; 2 Cor. 11:8; 1 Thess. 1:8). There is no evidence in Scripture that a local church worked through a “Missionary Society” or a “Benevolent Society.” The “gifts” Christ gave were for His church, not some human organization.

The expression “unto the building up of the body of Christ” also involves teaching. The word oikodome “expresses the strengthening effect of teaching, 1 Cor. 14:3, 5, 12, 26; 2 Cor. 10:8; 12:19; 13:10, or other ministry, Eph. 4:12, 16, 29 (the idea conveyed is progress resulting from patient effort” (W.E. Vine).

A church may “swell” by providing food and recreation, but “edification” comes through teaching God’s word and mutual encouragement in worship to God. A careful reading of the passages in the Corinthian letters will show that “building up” or “edification” is a spiritual process produced by God’s word. The context of our text will also show clearly that the growth under consideration is a spiritual growth. Physical growth may be, and is, brought about by food and recreation, but Christ did not give “gifts” to the church to fulfill that mission!

“Till we all attain unto the unity of the faith, and of the knowledge of the Son of God, unto a full grown man, unto the measure of the stature of the fulness of Christ” (v. 13). The “unity of the faith” probably refers to the unity demanded by the one faith. By being “in Christ” and “growing up in all things unto him” we are not led astray with “every wind of doctrine.”

“But speaking the truth in love, may grow up in all things into him, who is the head, even Christ” for whom all the body fitly framed and knit together through that which every joint supplieth, according to the working in due measure of each several part, maketh the increase of the body unto the building up of itself in love” (vv. 15,16). A person may speak the truth without love, but he cannot love and not speak the truth! The whole body makes the increase of the body, as each “joint” supplies every other “joint” with the “supply” that comes from Christ. Each member cannot do the same work, but as someone said, “Others may do a greater work, but you have your part to do; and no one in God’s universe can do it as well as you!”

The importance of doctrinal and moral unity cannot be over emphasized. In this series of articles we have not advocated “peace at any price” but the “unity of the Spirit” (v. 3), or “unity of the faith” (v. 13), to which each child of God should strive. This unity cannot exist without lives that are governed by the Spirit, and doctrine that is true, as well as spiritual growth that causes each member to use the “gifts” that Christ gave in order that, being “perfected,” he may be able to contribute his part to the unity and growth of the body.

Guardian of Truth XXVII: 20, p. 614
October 20, 1983