Truth Magazine

By Larry Houchen

The book of Acts is a book of conversions – in other words it tells how people became Christians. There are about eight cases of conversions in the book. Note the attitude of the baptized believers in the following passages: “. . . they were taking their meals together with gladness and sincerity of heart” (Acts 2:46); “and there was much rejoicing in that city” (8:8); “. . . but went on his way rejoicing” (8:39); “and he brought them into his house and set food Wore them, and rejoiced greatly” (16:34). What were the reasons for the first century Christians to rejoice? What ought the Christian’s attitude be toward someone who obeys the gospel?

The first century Christians rejoiced because they were converts. According to Webster, the word convert is derived from the Latin word convertere which meant “to turn around; transform.” The early Christians were comprised of both Jews and Gentiles. The Jews were converted from “the letter of the law” – they had much to rejoice about. The Gentiles were converted from immoralities and various heathen practices – they, too, had much to rejoice about. Sometimes,’those of us who have been “raised in the church” take for granted the many blessings which we enjoy in Christ. Some of us have never been “wrapped up” in Catholicism or denominationalism; some have not engaged in the immoralities or yielded to the temptations which are so typical during the teenage years. Therefore, we sometimes fail to fully appreciate the drastic change that has been made when one decides to obey the Lord by being baptized for his past sins.

The early Christians rejoiced when they were baptized because they had taken such an important step. The second most important step which one takes in life is marriage. Choosing a marriage partner for life is no small matter. Yet, the most important step in life is to obey the Lord in baptism. The thought that we try to impress upon those desiring to be baptized is that they are about to consummate a commitment. Baptism is not something one does without serious thought about what baptism is and should do. Baptism delivers one from the domain of darkness and transfers him to the kingdom (the church) of God’s beloved Son (Colossians 1: 13). It causes one to be freed from sin in regard to no longer being a slave to it and makes him a slave of righteousness (Romans 6:18). How, then, can we not rejoice in this transformation?

Unfortunately, baptism has been relegated to a relatively insignificant act in the minds of some Christians. For an “ample, during announcements a baptism will be mentioned almost as a second thought after other not so important announcements have been made. This writer is aware that announcements are not necessarily given in their order of importance, but a baptism ought to be the exception – that is what Christianity is all about! Some time ago, a couple of young men were baptized after the services. One(of the deacons went around spreading the word and several who were getting into their cars to leave returned to the building – that is the way it should be. Christians should not feel right about leaving the premises knowing that a baptism is about to take place. (Of course, the shyness of the one being baptized may dictate an exception.) Perhaps the deacons or others could be contacted when someone obeys the gospel during the week and they in turn notify the remainder of the congregation. Why should such an occasion for rejoicing be postponed? If you had won an automobile or cash on a television game show, you would be contacting your friends pronto.

Brethren, baptism needs to be restored to its rightful place in our minds – perhaps it has in intellect but not in practice. Perhaps some of the suggestions that have been made will help to accomplish that. “Rejoice with those who rejoice . . . ” (Romans 12:15).

Guardian of Truth XXVII: 16, p. 487
August 18, 1983

By Larry Ray Hafley

I. Introduction:

A. Definition of the Doctrine of Irresistible Grace.

1. “All those whom God has predestinated unto life, and those only, He is pleased, in His appointed and accepted time, effectually to call, by His Word and Spirit, out of that state of death, in which they are by nature, to grace and salvation by Jesus Christ; enlightening their minds spiritually and savingly, to understand the things of God; taking away their heart of stone, and giving them a heart of flesh; renewing their wills, by His almighty power determining them to that which is good; and effectually drawing them to Jesus Christ, yet so as they come most freely, being made willing by His grace.

“This effectual call is of God’s free and special grace alone, not from anything at all foreseen in man, who altogether passive therein, until, being quickened and renewed by the Holy spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed by it” (The Westminister Confession of Faith, Chapter 10).

2. “As Calvinists we hold that the condition of men since the fall is such that if left to themselves they would continue in their state of rebellion and refuse all offers of salvation. Christ would then have died in vain. But since it was promised that He should see of the travail of His soul and be satisfied, the effects of that sacrifice have not been left suspended upon the whim of man’s changeable and sinful will. Rather, the work of God in redemption has been rendered effective through the mission of the Holy Spirit who so operates on the chosen people that they are brought to repentance and faith, and thus made heirs of eternal life” (Loraine Boettner, The Reformed Doctrine of Predestination, p. 163).

3. Irresistible – “that cannot be successfully resisted or opposed” (Webster).

B. This doctrine logically follows other Calvinistic tenets and teachings.

I . If one is totally depraved as Calvinism alleges that he is, i.e., “opposite to all good, and wholly inclined to all evil,” then it follows that God must alter this state, for one in that condition could do nothing toward righteousness.

2. Our study, therefore, must focus on the state or condition of the sinner. Further, we must see the operation of the Spirit in the conviction and conversion of the sinner.

II. Discussion:

A. True, the sinner is “dead in trespasses and sins” (Eph. 2:1; Col. 2:13). But what does this mean?

1. Calvinism equates deadness of sinner with a dead body. As one would not command a corpse to act in order to have life, so one cannot tell a “dead” sinner to act.

2. But the sinner’s death is not one of inability to act.

a. Sinner “walked” and “lived” in lusts (Eph. 2:2, 3; Col. 3:7 – NASB).

b. While acting, he was said to be dead, but how, in what sense?

(1) Obviously, not like a dead body, a corpse.

(2) “Dead in sins” equals separation from God’s favor, unforgiven (Isa. 59:1, 2; Col. 1:21; 1 Tim. 5:6).

(3) To be “quickened” (made alive) is to be forgiven all trespasses (Col. 2:13), hence, to be dead is to be unforgiven.

c. Calvinistic argument for irresistible grace is thus based on a false definition of death as regards the sinner.

d. Observe Calvinistic arguments that are based on this false concept.

(1) The resurrection of Christ and the resurrection of Lazarus are given as examples of how God irresistibly quickens the dead sinner (Boettner, pp. 165, 168). Neither could resist the call to life – “It was not possible” (Acts 2:24).

(2) The sinner is “dead.” God must quicken them as He did Christ and as Christ did Lazarus (Jn. 5:21, 25).

(a) Yes, the voice (word) of the Son of God quickens (Psa. 119:50; Jn. 6:44, 45, 63, 68).

(b) Note: “they that hear shall live” (Jn. 5:25), but dead sinner may choose not to hear (Acts 13:26, 38, 39, 46; Matt. 13:15).

— Calvinist Objection, One must hear voice of Son of God, not voice of preacher.

— Answer To Objection: To hear preaching of the truth is to hear the voice of the Son of God (cf. Lk. 16:29; Acts 13:27; 15:21; Lk. 10:16). Calvinists assume immediate, direct speaking of Spirit.

3. Consider the opposite view, the “dead” saint (Rom. 6:2; Col. 3:3).

a. The saint is declared “dead” just as alien is, but in what sense? If being dead is compared to corpse as dead sinner is, saint is inactive (Eph. 2: 10)!

b. “Dead to sins” (1 Pet. 2:24) simply means separated from sins. As “dead in sins” means separated from God by sin (Col. 1:21), so “dead to sins” means alienated from guilt of sins.

c. Though saint is “dead to sins,” he can choose to sin (1 Jn. 1:8-10; Rom. 6:13; 8:12, 13). So, sinner “dead in sins” can choose to obey (Rom. 6:16-18).

d. Compare case of Adam. He was certainly “dead to sin,” and “totally hereditarily righteous. “

(1) It did not take a direct operation of the devil’s unholy spirit to move and motivate him. The devil used words and motives. While “dead” to sins, Adam heard, believed and obeyed.

(2) Cannot God appeal to one through words and motives as the devil did, or is the devil’s word more powerful than God’s gospel?

B. New Testament illustration and demonstrations of resistible and acceptable grace.

1 . First, it is the word of God, the gospel, which produces faith (Jn. 17:20; 20:30; 3 1; Acts 14: 1; 15:7; Rom. 10: 17). Even the devil knows this (Lk. 8:11, 12; 1 Thess. 2:16).

2. The Holy Spirit convicts and converts the sinner, but how does He do it?

a. Through words of the Spirit (see Acts 2:4, 22, 29, 36-41).

b. By preaching the gospel “with the Holy Spirit sent down from heaven” (I Pet. 1: 12), Peter:

(1) Convicted men of murder (Acts 3:13-15).

(2) Urged them to repent and turn for forgiveness (Acts 3:19, 26).

(3) And “many of them which heard the word believed” (Acts 4:4).

3. The Holy Spirit can be resisted (Acts 6:10; 7:51-55). He was resisted by refusing the word preached (Acts 13:44-46).

III. Conclusion:

A. Objections to the Doctrine of Irresistible Grace.

1. It makes God responsible for every lost person. All are lost because God did not act on them. See statements in creed.

2. No person has ever been found who was saved, born again, where the gospel has not gone (cf. Jonah and Rom. 10:14).

3. It denies the all-sufficiency of the gospel as God’s power unto salvation.

B. What is your reaction to the word of the Spirit? Your reaction will determine your eternal destiny (Rom. 6:16-18; Acts 13:46).

Guardian of Truth XXVII: 16, pp. 485-486
August 18, 1983

By Howard L. Whittlesey

Brethren, we are commanded to commit regularly the five acts of worship on the first day of every week. With that the child of God will not ague. Holy Writ plainly directs us as individuals to participate in an five acts. With that there is no argument. However, there seems to be plenty of argument concerning the quality of performance of the five acts, separately or collectively. Why?

The five acts of worship are: (1) Bible Study; (2) Giving; (3) Lord’s Supper; (4) Praying; (5) Singing. Christians who please the Lord are Christians who not only believe in doing their personal best in these acts of worship, but they contribute all they can to their own personal (and the congregation’s mutual) growth and development in the performance of these acts. The Lord would have it no other way (Eccl. 9:7-10; Matt. 22:37; Matt. 4:10).

Some would place unequal importance on the performance of these acts. Some say that the Lord’s Supper is the most important act of worship. This cannot be proven by Scripture. Some might be impressed with the amount given in the collection by the well-to-do; so much so that he may say that his giving is less significant due to the smaller amount. One may say that his responsibility in Bible study is all but absent since he is neither the teacher nor one of the more knowledgeable of the group. By the same token, a brother might seek to escape his responsibility in prayer with a self-evaluation that indicates low self-esteem. This thought cannot be complete without suggesting that many brethren discard their responsibility of singing by way of claiming that their voices are not pretty, or that they can-not read music. When one looks for an excuse to avoid a responsibility, or an issue, eventually anything sounds good. Be that as it may, the rive acts of worship are equally important, as is the performance by each Christian in any given act.

The balance of this discussion will rest on the act of singing in worship. Our responsibility in any aspect of life is determined by, and according to, our given ability (Luke 12:48). A real sin against which we need to guard is the discounting of our abilities. Just because we have not developed a talent by no means excuses our lackadaisical attitudes and behaviors. A great majority of our brethren in the Lord’s church avert their imperfections in singing by saying that it is not important how you sing. They go on by adding that God gave some the talent to sing, to some He added the ability to lead songs, but to some He did not give the ability to sing. Too many seem to slip whatever ability they have out the back door by underplaying the importance of singing.

Sad but true is the fact that all too seldom do brethren engage in singing outside the church building. It is as though the worship service was such a strain that a release from such hypertensive activity is needed. Singing hymns together in someone’s home does not provide that release for some. Again, the “cop-out” line is “I can’t sing,” or “I don’t have a good voice.” Thus, the “I-can’t-sing” singers and the “I-don’t-have”good-voice”singers are freely spread among the conscientious, improving singers who do care what they sing and also how well they sing. It is conceded that abilities of singers vary vastly. Is that not also true of leaders of prayer, teaches of classes, and servants at the Lord’s table? There ultimately seems to be an entirely too casual approach to performing the acts of worship.

How Important Is Singing?

Singing is done by the only instrument that God made. Paul told Christians in Corinth to glorify God in their bodies (1 Cor. 6:20). If one reads the verse, he will also find that we are to glorify God in our spirit as well. Therefore, our disposition is to be such as would glorify God. Singing with the spirit, as Paul was inspired to suggest (1 Cor. 14:15), requires one’s consistently conscientious effort. Singing with the understanding includes both the text and the melody. If we say that it is not important how we sing, then it stands to reason that we could say it is not important who writes the hymns, or how one writes them. If it is not important what notes or pitches are sung, do we feel the same way about the words of Scripture that are read? Keep in mind that this is not a rebuke to those who ere not perfect singers. Only God can issue such a rebuke. Only God has perfect pitch. A rebuke from God which we should fear is the one which cites the attitude that evokes a somewhat happenstance performance. All the parts of. our bodies are made by Him and are to be used to His glory. Our voices are no exception, especially when we know that we are commanded to sing. The command sounds a clear call from God for us to make melody, and make it right, to the best of our knowledge and ability.

The Text Of The Song

The words we sing are to be understood by all who sing them. They also we to be scriptural in their context and application. With them we teach and admonish one another. Together, these thoughts indicate an absolute importance of text.

The Mechanics Of The Song

Melody, harmony, and rhythm are the integral parts which together give the song its distinct flavor, personality, appeal, and spiritual result. To perform every song flawlessly in every service is not the charge which is herein set forth. The foremost quest of the Christian should be to give God all of His best, as well as to strive for improvement. Anything with which, or by which, we can glorify God is worth improving. How else can we ever say that we are doing our best?

The exact melodic, harmonic, and rhythmic scheme of a song we scientifically arranged according to an intended psychological and spiritual effect. The effect is changed by any alteration of the original scheme. Not every change is necessarily bad. When we misread a Scripture, we alter the thought and we change the effect. How bad the alteration of effect depends on the magnitude we plea on the error in the misreading. Let us strive to perfect our reading of Scripture in order to get God’s message (at its best) across to the hearer. Let us also strive to perfect our singing mechanics in order to get the message of the lyricist and composer across at its best. The message cannot be at its best if we are not.

Musical Frustration Defined

Frustration results from lack of achievement. That achievement may have been denied due to lack of effort or desire, or due to misapplication or misunderstanding of musical principles. Other things may have contributed also. On an individual level, the frustration may best be understood by the realization of the difference between where one is musically and where he wishes to be. Again, the one who says he cannot sing will likely face little frustration unless he determines to emerge from that level and realizes the effort required to rise above. Young or old, it is possible to increase one’s knowledge and skill in singing. So it boils down to one’s desire and determination.

At times we we more easily frustrated. We give up more easily if it is not something we dearly wanted in the first place. Good singing seems to fall in that exact category for many brethren. We do not dearly want to sing well or to improve our singing. So we just pass it off as a simple, tolerable frustration. It is possible to just “get by” with our singing (albeit not to God’s glory) and, granted, it is very much a matter of conscience. However, we do not treat the preacher with the same privilege. If we are frustrated by the preacher due to an unfulfilling sermon, we urge him to get with it and do better. If he tries too often to just get by on what he already knows, it will catch up with him. He may frustrate many of his hearers. On the other hand, how many times has a preacher been frustrated by an uninspiring song service? Probably more often. No one will ever know how many times a given preacher has had to build his own fire for the intensity of his presentation of the gospel. The natural fires inherent in good singing were quenched by unintense, frustrating Christians who say they cannot sing or that they do not have pretty voices.

The Remedy

Of course, the number one remedy is a motivating desire to improve singing, individually and collectively. There are men who are capable and more than willing to assist in this improvement. We place much importance on gospel meetings. Rightfully so. They are to strengthen the members, edify the collective body, and convert sinners to Christ. Why could not the Lord’s church spend a week on improving that most spiritually inflaming activity – singing? It does so many things to unite the brotherhood – more so if it right and beautiful. Then when the singing is better, how much more inspiring the entire service seems to be.

Singers can be taught to read the music in the songbook. Song leaders can be taught the skills, or reinforced. The result is a singing with the spirit and with the understanding also.

“Making melody in your heart to the Lord” (Eph. 3:19) is not a substitute for good singing, but it requires good singing (at least the effort for such). “Singing with grace in your hearts to the Lord” (Col. 3:16) is not an escape valve for lack of effort to do one’s best. It rather requires one’s best effort. That best effort includes the determination and desire to improve.

Conclusion

All acts of worship have their justifiable effect – they are equal in importance. Singing is an act of worship and it deserves to be recognized for the effect it can have on all its participants. If brethren replace their excuses for poor singing with their determination to improve their singing, likely more song services will be good and commendable. Abilities of singers an be developed. The Christian must first find in his heart the desire to grow in this regard. The mechanics of singing can be taught, learned, and performed to the glory of God. Frustration is neither desirable nor necessary. The honest heart will seek all means to avoid it reasonably. Congregations of the Lord’s people could put brethren who can and will help. to work with intentions to grow musically. Allow these mm to teach the singers and song leaders what it really means to make melody with grace in your heart.

Let our frustrations be turned into motivations for bet-ter service and for spiritual growth. All acts of worship deserve our best effort. If we give less, we may frustrate God due to failure to bear fruit. Let us glorify God in our bodies and make our singing a true spiritually fulfilling act of worship.

Guardian of Truth XXVII: 15, pp. 464-465
August 4, 1983

By George W. DeHoff

There are always many problems in the Lord’s church. The perfect pattern is the New Testament. Because we me human, we sometimes fail to follow God’s plan. In traveling over the country, here are some of the recent problems I have found among the Lord’s people.

1. A new church has been formed in my home to” calling itself “Christ’s church.” We are informed that it will recognize the “Christians” in “all other”, denominations, use instrumental music “when we want it.” (Nothing is said about how Christians got into these denominations or whether the Lord wants instrumental music.)

2. Speaking in tongues in the Bible was speaking in another language but now some brethren have adopted the “Holy Roller” concept.

3. Baptism for the remission of sins (Acts 2:38) is clearly taught in God’s Book. Every person who is saved is added to the church (Acts 2:47). One who makes the wrong confession and is baptized for the wrong purpose needs to be baptized again when he learns the truth (cf. Acts 19). Comes now some brethren with the notion that “sect” baptism will please the Lord and we become sectarian by insisting that people do what the Lord has said. Bible baptism is not Catholic or protestant baptism – it is older than these denominational groups.

4.Inspired Bible. Comes now the notion that our “translations” are not “inspired.” Any correct translation is God’s inspired Word – our King James, for example. Christ and the apostles used the “Septuagint” and called it God’s Word. It was a human translation but God’s Word. There is nothing one can learn from Hebrew and Greek that he cannot also learn from English and we do have God’s inspired Word in our language.

5. At a recent big lectureship a man threw his Bible in the floor, stamped his foot on it and said “It is no more than the Tulsa telephone book unless the Holy Spirit comes to energize it.” (And that is God’s verbally, inspired, immovable Word! Truly we need some sermons on “the power of God’s Word.”)

6. And now we have heard everything: a church in Shawnee, Oklahoma has just had “foot washing” services!

7. And out in the West I ran into a fellow who decided that God does not answer prayer!

8. And I see in a popular Bible study course where it is im-possible to obey all the commandments of God but “God’s umbrella of Grace” will excuse all (How do we tell which commandments to obey and from which we will be excused?)

Brethren, we know nothing about how sinners are saved or what the gram of God will do for us except what is taught. in the written Word. It is high time we quit borrowing from the denominations and get back to preaching what is plainly taught in God’s Word – on baptism, tongue speaking, the times of the church, the Holy Spirit, foot washing, the grace of God and everything else taught in the Bible. (Do not say “It cannot happen to us.” It is already happening all over the brotherhood.)

[Reprint from: “The McLoud Messenger”, McLoud church of Christ, P.O. Box 197, McLoud, Oklahoma 74851]

Guardian of Truth XXVII: 15, p. 463
August 4, 1983