Truth Magazine

By Earl E. Robertson

It seems that from time immemorial men have substituted their own creed for the word of the living God. To the scribes and Pharisees Jesus said, “Why do ye also transgress the commandment of God by your tradition?” (Matt. 15:3). Again he said, “But in vain they do worship me, teaching for doctrines the commandments of men” (Matt. 15:9). People who think they have the right to teach anything they wish religiously can, of course, see no wrong in it; but people committed to the fact that only God can guide men religiously see much wrong in it.

The old Philadelphia Confession of Faith, a creed made by men to guide men in religious matters, says, “This effectual call is of God’s free and special grace alone, not from anything at all foreseen in man, nor from any power or agency in the creature co-working with his special grace; the creature being wholly passive therein, being dead in sins and trespasses, 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 in it, and that by no less power than that which raised up Christ from the dead.”

There are many errors in this man-made creed, but let us examine just one at this time: the contention that the sinner is wholly passive in conversion. This old creed is yet preached by men who ought to know better. The matter of being “passive” is the opposite of “active.” The creed contends man can do nothing in being converted; that should he try, he nullifies the grace of God. Jesus say, “he that doeth the will of my father” (Matt. 7:21), is the one who enters heaven. Being “wholly passive” does not permit this action demanded by Jesus! Peter affirmed on Pentecost that remission of sins is predicated upon repentance and baptism. (Acts 2:38.) The verb “repent” translates is active and commanding. No one can obey this divine command without action; and without this action, there is no remission of sins! But with this action one is no longer passive; therefore, either Peter is right and the human creed wrong, or the human creed is right and the apostle Peter is wrong. Which do you believe?

Faith comes by hearing the word of God (Rom. 10:17; Eph. 1:13), not a creed authored by mere men. Why not accept the word of God and reject the creeds of men?

Guardian of Truth XXVII: 2, p. 52
January 20, 1983

By Wayne S. Walker

John the Baptist was a preacher (read Matt. 3:1-3). In fact, John was probably one of the most popular and most effective preachers of all time. But in many religious circles today, preaching is on the decline. Mass media is challenging churches for the attention of people. Many would rather stay at home and watch a sermon on TV than go to church. Others would rather stay at home and watch anything on TV. And even of those who do attend church services, some are quite disinterested in preaching and find Eutychus a kindred spirit. They either snooze through the sermon or shift their minds into neutral and turn their thoughts elsewhere.

Why is much of the preaching that is done so ineffective? Some blame it on the lecture method used in preaching. Since th’ congregation never gets to participate directly and immediately in the sermon, they would just as soon do away with preaching and set up discussion groups instead. Others blame the dogmatic style of preachers who, they say, sound too “preachy.” They do not want to be “preached” to because they feel they have a right to their own opinion. No one is going to tell them what is right, what is wrong, and what they ought to do, or they blame the subjects and material chosen by preachers – dull, too old-fashioned, not relevant enough. And occasionally, a few of these objections may be valid.

But John Killinger, in The Centrality of Preaching, suggests why much of what is called preaching is not really effective. “People are not tried of preaching but of non-preaching, of badly garbled, irrelevant drivel that has in so many places passed for preaching because there was no real preaching to measure it against.” Many churches have imported the idioms of the world into their music, worship, finances, fellowship – and into their preaching as well. Their ministers quote more poets and novelists than scriptures. They prefer to give book reports rather than Bible lessons. They play down the great spiritual truths about man, his sins, and what he must do. And they don’t talk about the differences between the kingdom of the world and the kingdom of God any more.

However, people are asking important religious questions. Is the Bible true? How does it affect me? Does it really mean what it says? And these questions can be answered only by gospel preaching. God still uses preaching to reach men and bring them to Himself. David Lloyd-George, former British prime minister, said, “When the chariot of humanity gets stuck. . . nothing will lift it out except great preaching. There is nothing in this case that will save the world but. . . preaching.” The apostle Paul said the same thing earlier and in a much better way in 1 Cor. 1:21.

There are six different words in the New Testament that describe preaching, two of which are more common than the others. One, used of John in our text, means “to herald, announce, proclaim” (denoting what the preacher does). The other, used in 1 Cor. 15:1 means to tell good news, to speak glad tidings (defining what the preacher says). Because of the importance which the Bible places on preaching, it needs to be revitalized. We must put it on a firm Biblical basis. Preaching should be looked upon not merely as a method of filling an hour on Sunday mornings, but as a means of instructing people in the way of the Lord. Good preaching can only be based on sound scriptural doctrine. Therefore, we have to know the true goals, aims, and ideals of preaching in order to share God’s word effectively with those who need it.

This is a subject everyone should study. Preachers, of course, need to know it so they can faithfully discharge the responsibilities God has given them. Elders ought to be aware of it so they can work with the preacher to see that the flock is fed properly. And every Christian must recognize it so the members can demand sound preaching where they attend. With this in mind, let’s examine some characteristics of effective preaching.

I. Purposeful. We must preach the mighty works of God, not opinions or platitudes. Preaching is a sacred trust, a blessed opportunity, a divine call. The goal is not to catch the spirit of the age, but to correct it with God’s truth. Preaching should be a thermostat, not a thermometer. Therefore, we must so present Jesus Christ that people will come to know Him, love Him, serve Him, and yield their lives to Him completely.

II. Practical. Preaching must have an application for the hearer. Without that, it is like a doctor who gives a sick man a lecture on health, but sends him out of the office without a prescription to cure his illness. But preaching must also apply to the preacher. The effectiveness of preaching declines when a gulf develops between the one who preaches and the people. Holiness must characterize our lives so that those who see us may have a good example. “Practice what you preach!”

III. Personal. The effectiveness of preaching proves itself by what happens to each person who hears it. Some aspect should reach every listener. No one should walk away from church without some spiritual insight. Preaching provides the meeting place for the soul and God – it nurtures souls. Thus, preaching must speak to the listener’s situation. And to do this, the effective preacher or teacher should analyze and know his audience.

IV. Powerful. “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to everyone that believeth” (Rom. 1:16). Preaching should be measured in terms of eternity, rather than time. Like the prophets of old, we may sigh anxiously. However, we must continue to speak the word with power. We should not despair but know that in God’s good time the effort will be worth it. The stamp of success may never appear in time, but it will in eternity. Success does not come automatically, but it will eventually when we communicate the good news powerfully to bring life to a dying humanity.

Conclusion

Preaching is God’s method for saving the world. We have no alternative. Preaching must be revitalized if we are to do God’s task. It must be preaching with purpose – to reconcile a world to Jesus Christ – and with practicality. It must be preaching to people – where they are, in their need. Above all, it must be preaching by the power of the word of God. And I am not just talking about public preaching; every Christian is a preacher in one sense of the word, because each of us it to proclaim the good news to those we are in contact with.

Guardian of Truth XXVII: 2, pp. 50-51
January 20, 1983

By Jeff Smelser

Standing in a store, another customer and I exchange polite greetings. Comments concerning the weather, the high costs of merchandise, etc., may follow. If circumstances permit, the conversation eventually becomes more personal, my southern accent is noted and my fellow shopper asks, “What are you doing up here in Ohio?”

“Preaching.”

“Hallelujah!” he exclaims. Then he begins to recite his own “conversion experience,” or perhaps begins to tell of the many ways in which the Lord has blessed him since he “accepted Jesus Christ as Lord.”

But what has happened? Only minutes earlier, our conversation was in an entirely different vein. This individual who moments before was content to talk about the most mundane things is suddenly hardly able to contain his “testimony,” and his joy in the Lord. And this change has been wrought simply because I stated that I am preaching. But preaching what? He hasn’t a notion as to what it is that I preach. But no matter. That isn’t the point. He can fairly safely assume that I don’t preach Satanism (I don’t look the type), and about all that is left is what the world calls the gospel. Exactly what doctrines I preach are irrelevant. The question comes to my mind, what is relevant to this individual? Could it be that the only important factor in producing this sudden change is that I have given myself away as someone who most likely will not scoff at one who claims to be a Christian? Could it be that my new friend is prompted to give his “testimony” simply because I seem to be a safe auditor?

Or consider a co-worker with whom you have had a casual acquaintance. He has not said anything about the gospel of Jesus Christ until one day, he discovers that you are a Christian. Henceforth, not a day passes without a greeting of “Hallelujah, Praise the Lord” from your suddenly zealous for the Lord co-worker. The point is certainly not that people should keep the gospel to themselves. Nor is the point that a Christian should subdue his joy if he unexpectedly finds that an acquaintance is also a Christian. Rather the point of these observations has to do with what being a Christian involves. To some, being a Christian seems to consist of nothing more than giving testimonials, primarily to people who won’t ridicule them; that is, to safe people.

With that thought in mind, I make mention of a woman named Pat with whom I have been studying the Bible. She has some acquaintances who love to testify. Some of these I have met, and have discussed the Bible with them in Pat’s presence. On points of disagreement, their defense was a testimonial, and usually a long one. I listened. Pat later apologized for the behavior that some of the testimony givers had exhibited and complemented my behavior saying, “you listen, so patiently!” I can’t help but wonder if perhaps my listening made such an impression on Pat because all her “Christian” friends are such lovers of testifying that they rarely listen to one another. To them, Christianity isn’t abiding in the doctrine of Christ (as in 2 Jn. 9); doctrine isn’t important. Christianity isn’t keeping the commandments of God (as 1 Jn. 5:3); they were saved by faith only and they have an “experience” to prove it! For these people, Christianity is primarily reciting their conversion “experience” and the wonders that God supposedly works in their lives furnishing further evidence of their salvation. Christianity is not a way of life, but a topic of conversation. But, how does the saying go, “Actions speak louder than words.”

Indeed, every Christian ought to be eager to share the good news of Jesus Christ with others. But this readiness to share the gospel ought to be more than a facade. It ought to characterize the Christian even when an unbeliever is his auditor. And his “testimony” should not be concerned with what has happened to himself, but with what Jesus Christ did and said. The individual who professes to rejoice greatly in Jesus Christ and yet sets aside the doctrine of Christ in favor of his own “experience” has a superficial joy. One will surely rejoice if he loves the lord (John 14:28). But if he is not concerned about the Lord’s words, or commandments, he does not truly love the Lord (John 14:15, 21, 23) and his rejoicing is in something other than Christ.

Having said all that, perhaps we might be moved to look at our own lives. How extensively does Christ pervade our lives? Paul said, “It is no longer I that live, but Christ liveth in me” (Gal. 2:20). Does Christ live in us only to the extent that we speak of the gospel only when talking with a safe person? Having discussed some element of biblical teaching with a safe person, do we feel that we have fulfilled our duties as a Christian? If we desire to convert people, we must first learn to be Christians, no just talk Christ. Then we must learn to initiate conversation concerning the Bible without fear of being ridiculed by an unbeliever. “Boldly” is the term used to describe the manner in which Paul preached at Damascus (Acts 9:27), in Jerusalem (Acts 9:29), in Iconium with Barnabas (Acts 14:3), and in a Jewish synagogue in Ephesus (Acts 19:8). Paul said he “ought” to speak boldly in the gospel (Eph. 6:20). He was not ashamed of the gospel (Rom. 1:16). And in Paul’s life we see that Christ not only spoke through him, but He did indeed live in him. No, we shouldn’t browbeat someone with the Bible when they have made it clear that they are not interested. But we should not assume that they are not interested before we even broach the subject. Most won’t be interested. A few will be. And if Christ truly lives in us, He will teach these few through us, boldly!

Guardian of Truth XXVII: 2, pp. 49-50
January 20, 1983

By Loren N. Raines

The church of the New Testament is a prominent factor in God’s eternal purpose (Eph. 3:10-11). Without the church that great purpose could not have been consummated. It is evident that God wanted man to be in His presence. Adam and Eve were in His presence in Eden until Satan entered upon the scene, tempted Eve, and by his subtlety persuaded her to yield. After Adam succumbed to the same temptation they were driven from God’s presence. Lest they return, eat of the tree of life, and live forever in a fallen state, God “placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life” (Gen. 3:24).

God’s problem now was to devise a plan whereby man might be redeemed from his sin and be made fit to dwell with Deity. This great plan included: His son, the only perfect Being that walked upon earth; the church, which was purchased with Christ’s blood; the gospel, which is the power of God unto salvation. In order to be redeemed from sin man must obey the gospel, accept God’s Son as his Savior, become a member of the church, walk in the light, and work out his own salvation. Salvation is in Christ and is available only through the church (Eph. 1:7; Rom. 1:16; Gal. 3:27-29; 1 Jn. 1:7).

There are many institutions upon earth: the home, the church, the state, besides many civic, social, benevolent, and fraternal organizations. There is but one for which Christ died, of which He is the head, and in which God has placed salvation. The church is pictured in the Bible as a body, a family, a house, a kingdom, and as a sheepfold Christ is declared to be the head of both the body and this family, the foundation of the house, the King of the kingdom, and the shepherd of the sheep.

In speaking of Christ, Paul said, “And he is the head of the body, the church . . .” (Col. 1:18). There is but “one body” (Eph. 4:4). This is contrary to what many teach and sincerely believe. Paul was speaking by inspiration, man speaks by opinion. On which do your prefer to risk you salvation?

Christ and His church are the center of God’s plan. The Old Testament points forward to Christ and His death, the New Testament points backward to Him. People of both the Patriarchal and Mosaic dispensations were required offer animal sacrifices. Millions upon millions of animals were slain. The blood of those animals pointed forward the blood of Christ which was yet to be shed. Animal blood could not atone for sin (Heb. 9:11-14, 10:1-4).

In the New Testament, members of the church are required to observe the Lord’s Supper each Lord’s day (Acts 20:7; 1 Cor. 11:23-29). Each time we observe this memorial feast we are looking forward to the cross where our redemption was purchased with the blood of Christ (Col. 1:14; Acts 20:28).

In the Old Testament, the gospel was preached in promise. (Please read Gen. 49:10). For hundreds of years the “sceptre”or ruling power was vested in the tribe of Levi. But Christ, the King, was to descend from the tribe of Judah. Christ was “Shiloh.” He was the son of David who was of the tribe of Judah. When Christ ascended, He sat down on David’s throne (Acts 2:33-36) where He now reigns over His kingdom, the church.

Christ was also preached in prophecy (Isa. 9:6-7; Ezek. 21:23-27; Dan. 7:13-14). The gospel of Christ was preached in type throughout the Old Testament. Joseph, Moses, the high priests, the tabernacle, and the temple were all types of Christ and the church. The tabernacle was a beautiful type of the church. It was a two room structure surrounded by an enclosed court or yard. The first room of the tabernacle was just twice the size of the second. The first room or holy place, was a type to the church. It had three articles of furniture: the table of showbread on which were twelve loaves which were renewed each Sabbath by the priests. This typified the Lord’s Supper. The golden candlestick with seven branches, which was kept burning continually, was a type of the Bible, our only source of light in the church. The altar of incense, on which incense was offered twice daily, was a type of prayer.

The second room, or most holy place, had only the ark of the covenant in it. On each end of the mercy seat over the ark were two angels made of pure gold. Between the outstretched wings of the Cherubim dwelled the Presence of God. This room typified heaven.

The court had in it the brazen altar where animal sacrifices were offered. These offerings were a type of Christ who is our sin offering. Near the entrance of the holy place was a layer containing water where the priests must wash before entering the holy place. The layer was a type of regeneration (Tit. 3:4-6). Please note, the only way to get from the court, a type of the world, into the most holy place, a type of heaven, was by going through the holy place, which was a type of the church. What is the route which sinners must travel to get from earth to heaven? Think!

Guardian of Truth XXVII: 2, pp. 48-49
January 20, 1983