Truth Magazine

By William C. Sexton

Good books are valuable, but many children of God do not read as many good books as they could and/or should; many who would read and do, often do not have knowledge of some good books which would contribute to their growth and help them be prepared to help others to know Christ and His saving power. After these many years, I have come to realize that making known the value that I have received from my reading of good books may be helpful to others. I have read a book recently which I think should have wide use among faithful members of the Lord’s church. It is the fruit of a man’s experience who has lived a long life (nearly 85 years); he is Loren N. Raines of Bedford, Indiana.

The book is divided into two parts. Five chapters deal with “God’s Right to Make Requirements,” covering one hundred thirty nine (139) pages. Another five chapters deal with “What the Lord Requires.” The book has 269 pages, and it is paper back, selling for $4.95.

The first part covers, in what I believe a good way, the fact that God, the Creator, has the right to make requirements on man, His creatures. His wisdom and goodness is manifest in the gift of His Son, to be “Our Savior.” The Holy Spirit has been active in “Revealing His will,” providing us with “God’s “Word” as “Our Guide.” Consequently, Our Creator has provided us with “God’s Church” as “Our Refuge.” When one reads this part, he will be impressed with the writer’s knowledge, insight, and conviction as to God’s existence, Man’s need, and man’s responsibility – to serve God and prepare for eternity, by being realistic now!

If one reads the first part, and uses his ability to reason and understand, he will be ready then to accept what is required by the Lord in his and other’s lives. This section points to the specifies of the alien sinner and the sins of the child of God, too. The writer challenges the person to see himself in the light of God’s universe and to respond for his good and that of the community – living the word and telling it to others.

I am convinced that if each child of God will read this book through and take notes on it, then hand it to a person in whose soul’s salvation one has an interest and invite them to read it and relate their reaction to it, each will be helped and serving a useful purpose.

Brother Raines, although I have never met him, has been an educator in secular (teaching school) and spiritual matters (preaching the gospel). It appears that he uses his knowledge of secular and natural forces enough to let the reader see that he knows whereof he speaks, but then he points to the rational and useful aspects of the Divine revelation of God in the lives and behavior of humanity.

This is one of those books which I feel should be used by members of the Lord’s family to try to reach and motivate the neighbor to become a child of God and grow in His service.

Recently in a meeting, I was told by a member of the church that she had been trying to get a friend to attend services with her to find that she was not all that interested. But, then she had given her a book on how we got the Bible and to her surprise, she has related that she “never had thought” of the idea that the Bible was the type of Book that it was. This indicates that we may be able to stir interest and quicken one toward the truth by handing them a book – that is fitting for their situation. I challenge the readers to purchase a copy of this and then to read it and pass it on to a friend – whose soul you are concerned about.

Truth Magazine XXIV: 40, pp. 642
October 9, 1980

By Herschel E. Patton

Many are so branded, even in the Bible. It is not a coveted designation. You may be one only in someone’s mind, or you may be one in actuality. Webster defines a fool as “(1) a simpleton; (2) a professional buffoon; (3) one made to appear foolish; a dupe – v.i. 1. To play the fool; to trifle. 2. Colloq. To tamper; to waste time. 3. Archaic. To act as a jester.”

Those who accept inspiration as their standard can better discern concerning themselves and others by observing the meaning and use of the term as used in scripture.

Without Reason: Lack Of Commonsense Perception

Jesus referred to some hypocritical Pharisees who criticized Him for not keeping their traditions as fools (Luke 11:40). The same term was used in describing a covetous man who trusted in the abundance of his possessions, without regard for God, others, or eternity (Luke 12:20). The Greek word translated fool in these references is aphron.

Aphron “signifies without reason (a negative, phren the mind), want of mental sanity and sobriety, a reckless and inconsiderate habit of mind (Hort), or the lack of commonsense perception of the reality of things natural and spiritual . . . or the imprudent ordering of one’s life in regard to salvation” (G. Vos, in Hasting’s Bible Dictionary); it is mostly translated “foolish” or “foolish ones” (Vine’s Expository Dictionary of N. T. Words, pp. 113-114).

In both cases mentioned above, the hypocritical Pharisees and the covetous man, there was present a reckless (illogical) reasoning, a lack of commonsense perception concerning things material and spiritual, and this “foolish” thinking was ordering their lives. Jesus said they were “fools” (aphron).

In our generation, as in theirs, there are religious people who are often found attacking (opposing) truth and trying to establish their own way with sophistry and wanton reason. Notice some examples.

One is baptized in order to be saved, for the remission of sins (Mk. 16:15-16; Acts 2:38; 22:16). “But, Jesus said he that believeth not shall be damned and didn’t say he that is not baptized shall be damned!” (Logic suggests that when two conditions of salvation are stated, one doesn’t have to disobey both to be damned – just one will be enough.) “For the remission of sins in Acts 2:38 means `because of.”‘ (Then “repentance” is also “because of.”) “What if one is killed in a wreck on his way to be baptized?” (What if one is killed on his way to faith or repentance?) “What about the thief on the cross?” (How could he be an example of the “new birth” when he lived and died before the Great Commission which commanded baptism in the name of Christ went into effect?)

There is one body (Eph. 4:4; 1 Cor. 12:12-14) or church (Col. 1:18; Eph. 1:22-23). “But, our fathers and thousands in every age believed in `many churches’!” (How can this alter God’s word?) “Jesus is the vine and churches are the branches (Jno. 15:1-6).” (The text says “ye,” v. 5; “a man,” v. 6, constitutes the branches.) “Rev. 1:4 speaks of the `seven churches of Asia’, so seven or seven hundred it doesn’t matter!” (The seven churches of Asia were congregations, located in named cities – v. 11, and all subject to the same teaching [“of the one Spirit” 1:7, 11, 17, 29, 2:6, 13, 22].)

“And whatever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by Him” (Col. 3:17). “But, I think if a thing is a good work, whether the Lord authorizes it or not, it will be acceptable.” (Regardless of human thought, it still can not be “of faith” [Rom. 10:17], “of Truth” [Jn. 17:17], or “in the name of the Lord Jesus.”) “Our fellowship hall, ballfield and team, kindergarten, school, Society, Institution, Camp, etc. are `good works’ and God’s word doesn’t say ‘thou shah not.'” (He does, however, tell us not to go beyond what is written, add to or take from it [1 Cor. 4:6; Gal. 1:8; Rev. 22:18-19].)

“Take heed and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth” (Lk. 12:15). “Seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (Matt. 6:33). “I just can’t neglect my business, position, recreation, retirement, fun, etc. for Bible Study, Church, and personal evangelism. Surely, God would not expect me to do this!” (Look once again at the man the Lord called a fool in Luke 12:20.)

“Preacher! You are talking about me. I make these arguments and so act. Are you saying I’m a fool?” If you are not, you will be able to discern your true condition the truth – and properly order your life.

Morally Worthless

“Did Jesus say something about calling one a fool?” Jesus did, indeed, say “. . . whosoever shall say to his brother Raca, shall be in danger of the Council, but whosoever shall say, Thou fool (morns – Gk.), shall be in danger of hell fire” (Matt. 5:22).

Morns (fool): “Here the word means normally worthless, a scoundrel, a more serious reproach than `Raca.’ The latter scorns a man’s mind and calls him stupid; `morns’ scorns his heart and character . . .” (Vine’s, Expository Dictionary of N. T. Words, p. 114).

Man cannot look into the heart of his fellows and pass sentence upon them; only the Lord can do this. Man is forbidden to thus do. When the Lord, however, declares someone morns, that person is truly that kind of fool, a morally worthless person. Jesus used this term in pronouncing woes upon the tradition bound, hypocritical scribes and Pharisees (Matt. 23:17, 19) and the virgins that “took no oil with them”, being found unprepared when the bridegroom came (Matt. 25:2, 3, 8). Paul and his fellowworkers were thus viewed in the eyes of their opponents (1 Cor. 4:10).

From the use and meaning of this word in Scripture we can see the depth to which those sink who act unreasonably, without common sense perception (fool aphron), and how the Lord sees them.

Not Understand

Anoetos is another Greek word translated “fool” in scripture and signifies “not understanding.” Jesus said, “O fools, and slow of heart to believe . .” (Luke 24:25). In Rom. 1:21, the word is translated “foolish” heart, and the Galatians were said to be “foolish” (Gal. 3:1, 3). All of us are often “foolish” from this standpoint, but should study to understand. If we do not, we will soon be acting foolishly (aphron) and become morally worthless (morns) before God.

“I may be a fool in the eyes of Bible believers, but how do I know the Bible is reliable or that there is a God who cares?” “The fool hath said in his heart, There is no God” (Psalm 14:1).

Truth Magazine XXIV: 40, pp. 641, 651
October 9, 1980

By Dudley Ross Spears

In most all of the discussions over the last several years, the divisive question of institutionalism and centralization has involved the work a local church must do. While the question has always been about Biblical authority the work of the local church has been a vehicle for expressing different attitudes toward Bible authority.

The work of the local church to many people in the church consists of just about “any good work” the brethren can think of – without qualification! This includes the general relief of suffering humanity, improving ghetto conditions, eliminating illiteracy, taking off excess weight (paging Ira North and the “slimnastics” program of the Madison church of Christ), and lots and lots of social programs. Kitchens in the church building indicate that some think the work of the church can be expedited by the culinary arts. With the influx of “Family Life Centers” which are nothing but gymnasiums with additional facilities some seem to think that through physical exercise and competitive sports the work of the church can be accomplished. I know of one church of Christ (?) that offers a modified version of a “lonely hearts club.”

The only way to know what the work of the local church is is to read what God has revealed about it. Has the Lord said anything about the work He wants local churches to do? If not, there is nothing to study. If so, we must operate within those things He has revealed. (Read 2 John 9-10; 1 Cor. 4:6; Acts 15:24). God’s mind and His eternal purpose are manifested to the high order of “principalities and powers in heavenly places” through the church. (Eph. 3:10).

By definition, the local church is the saved people who meet together in a specific locality to do the work God has assigned the church. The local church is the place where worship is collectively offered by Christians to God. The local church is a body of the saved who agree to work together under a qualified leadership which they select and who are called “elders” or “pastors” in the New Testament. These same people pool their financial resources in order to achieve their common work. Basically, the local church is a cooperative of the saved who are dedicated to doing God’s work in God’s way.

To further study this, look briefly at some definitions of the word church. Edward D. Morris wrote, “Kuriakos: The term Church, (German kirche; Scotch, kirk; and the Teutonic and Scandinavian languages generally) is derived from the Greek word kuriakos, . . . a derivative from kurios. It came, however, to be employed at an early date to designate the religious organization inhabiting such a building, and engaging statedly in such joint devotions; and this is the use and meaning here to be retained.”

Again, he says of Ekklesia. “The term applied in classic Greek to any assembly of persons called out, or called :ogether, for any specific purpose (Acts 19:32, 39), this :erm came early to designate a religious or a Christian assembly, and such an assembly, not as convened on a single occasion, but rather as in some way organized and having permanent existence.”

Morris says of the word Sunagoga, “The same transition appears in the parallel word, sunagoga, often employed in the Septuagint like ekklesia, to describe not merely the place of assembling, but a company of persons brought together for religious purposes, thus gradually coming to indicate a permanent religious congregation.”

These quotes are from Ecclesiology, Charles Scribners’ Sons, 1890, pages 13-14.

The definition given earlier in this paper is here defended. The local church is organized after a definite pattern. It is God’s divine order. It was organized to have permanent existence. Paul wrote to Titus and told him he left him (Titus) in Crete to “set in order things wanting and ordain elders in every city.” (Titus 1:5). When a thing is set “in order” it is organized. It becomes “set” and therefore is not merely an overnight thought. While Paul was telling Titus that things needed to be brought back to a good state of repair, he also makes us come to the inevitable conclusion that the church is a set order.

To the church in Colossae, Paul wrote of his joy in seeing their “order.” (Col. 2:5). This is a word that signifies a definite organization. W.E. Vine says, “. . . is used in Luke 1:8 of the fixed succession of priests; of due order, in contrast to confusion, in the gatherings of a local church, 1 Cor. 13:40); of the general condition of such, Col. 2:5 (some give it a military significance here). – Expository Dictionary.

The local church is to be under qualified elders where they oversee the work of that -one local church. (1 Pet. 5:2-3; Acts 14:23). When you study Acts 14:23 in connection with Titus 1:5 you can come to the right conclusion that God intends for every city where there is a local church to have elders in every local church in every city. The oversight of the elders of those local congregations is limited to the congregation that selected them to oversee. They have no authority over any part of the work, worship, lives or membership of other congregations.

The local church is to finance its own work and make up those finances by the members contributing regularly into a common treasury. (Acts 2:42, 44; 4:34-35; 1 Cor. 16:1-2). These passages teach that on the Lord’s Day, connected with other items of worship, each member is to give as he or she has been prospered, cheerfully and liberally, that the work (all of it) may be financed.

The work assigned to each local church is the same. The degree of responsibility in each local church is based on the same principle, viz., ability and opportunity which determine the responsibility. There is to be an equality in this respect among all congregations. Paul writes the local church at Corinth and tells them, “For if the readiness is present, it is acceptable according to what a man has, not according to what he does not have. For this is not for the case of others and for your affliction, but by way of equality.” (2 Cor. 8:12, 13, NASB).

The work of the local church consists of three things. The first is evangelism – causing the gospel to be preached. (1 Tim. 3:16; 1 Thess. 1:7-8; Phil. 1:5; 2:14-16). These verses teach that it is the local church that is given the duty of causing the gospel to be preached. Churches of the first century set up a pattern in that they either sent a preacher (Acts 11:22) or they sent directly to a preacher. (Phil. 4:13-17). This is the way they did it then – it should be done that way always. One writer comments, “Here, too, we see the simple manner in which the church in Philippi joined with Paul in the work of preaching the gospel. There was no `missionary society’ in evidence, and none was needed to accomplish the work the Lord has authorized the church to do. When men become dissatisfied with God’s arrangement and set up one of their own, they have already crossed the threshold to apostasy. Let us be satisfied with the Lord’s manner of doing things.” Annual Lesson Commentary, Gospel Advocate Co. 1946, page 341.

The local church is to do benevolent work, viz., relieving the physical needs and sufferings of those who are legitimate charges of the church. (1 Tim. 5:16; Acts 6:1-6). Churches of Christ in the first century provided for the needs of their own members when those members were in need. (Acts 2:44; 4:35; 6:1-6 and others).

The work of edification completes what the Lord wants local churches of Christ to do. This edification is self edification. (Acts 9:31). This is done by the use of teachers and preachers who are to instruct others in the word of God. Both men and women are to teach the word to members of the church. (2 Tim. 2:2). Elders are to feed the flock. (Acts 20:28). This makes the church grow stronger.

There is a conspicuous absence of evidence that the Lord intends for local churches to engage in politics, social reforms, athletic competition, or other recreational activities. I cannot read any Biblical injunction that would authorize local churches to sponsor bowling teams, softball teams, hay rides, banquets or craft classes. Yet I read almost daily of some local churches that think they are still the Lord’s churches engaging vehemently in these things.

There is no evidence I have found where one local church ever is authorized to operate through anything other than its own membership and with its own resource. Yet some local churches that evidently think they still belong to Christ try to work through human organizations of all sorts. Others try to operate through other “sponsoring” congregations which amalgamate the work of all the churches under the oversight of one church. Such practices are wrong for they destroy the identity of the church.

When one church oversees a work to which all local churches have the same obligation, and which is financed by them all, the overseeing church becomes agent for others. This destroys equality. When one church is the agent for many churches, the agent church must be subject to the principal. The independence of churches is ruined. The “sponsoring church” depends on contributing churches for money and the contributing churches depend on the sponsoring church for oversight of the work. If that does not destroy independence I fail to see how it could be done.

Years ago I read in an old Gospel Advocate, “Brethren, the word of God is still the seed of the kingdom. If we want this cooperation of churches and organizations, let us then plant the seed and be satisfied with the crop God raises.” Those are excellent sentiments today. Following that formula will bring us back to doing God’s work in the local churches the way God directs.

Truth Magazine XXIV: 39, pp. 634-635
October 2, 1980

By Dennis C. Abernathy

It is good for us to study the cases of conversion in the Acts of the Apostles. Not only will it help us dispel many false and peculiar notions, but it will show us the way God has outlined for us to be saved. In this article, we wish to explore the conversion of a man who by occupation was a jailor. The basic text will be Acts 16:16-34 but let us begin with verse 9 and see the beginning of the account.

We find Paul and Silas on their second missionary journey; while at Troas, a vision appeared to Paul in the night. In this vision, Paul saw a “man of Macedonia”. This man pleaded with Paul to “come over into Macedonia, and help us.” From that vision, they “assuredly gathered that the Lord had called them for to preach the gospel unto them” (v. 10). Those people needed help (just as people today need help). Paul and Silas realized what they needed, just as we realize what people need today – the Gospel (Rom. 1:16)!

In verse 11, we see them leaving Troas and coming to the city of Philippi, a Roman colony and capital or chief city of Macedonia (v. 12). In verses 13-15, we read of the conversion of Lydia and her household. Paul and Silas were certainly doing nothing out of the way, exciting the people, or in any way disturbing the peace of the city.

They continued in the city and to worship with those by the riverside. One day, they were on their way to the place of prayer when they met an “unfortunate damsel” (v. 16). She was possessed with a demon. We might say she was in double-bondage; in bondage to the demon as well as her masters (those who were using her for gain). They were making merchandise of her misfortune. (Ah! but what the love of money will make one do!) This damsel began to follow them and to give testimony concerning them. What she said was true and she continued to do it for many days. It may be that she said it in a sarcastic way, in a way to stir up prejudice, or in order to make gain for her masters, but whatever, Paul stood it as long as he could. He was “grieved” or “greatly annoyed.” By the authority of Christ he cast out the evil spirit. This was in perfect harmony with the promise to the apostles in Mark 16:17. Paul was not going to be in alliance with demons. God did not need that kind of testimony (read Luke 4:41).

This upset the damsel’s masters to no end. They saw that their gain was gone; now they would seek revenge, so they dragged them to the marketplace before the rulers. There, they accused them falsely (they never stated the matter of casting out the demon) by stating that they were preaching a new religion (which was forbidden by Roman law). Do you believe these greedy men were concerned about the Roman law and religion? Certainly not! They had lost their source of income and were trying to discredit Paul and Silas any way they could. So they gave a very patriotic speech in which they became pious and loyal! What a farce! They gave Paul and Silas no opportunity to make a defense, of that, Paul later complained (v. 37). They then tore off their clothes and had them beaten with rods. We do not know how much they were beaten; it just says “many blows or stripes.” Paul said in 2 Corinthians 11:25, “Thrice was I beaten with rods.”

After they had beaten them, they threw them into prison, yea, even into the “inner prison.” Not only did they throw them into this dungeon, but they put them in the stocks as well. They were treated as the worst of criminals, and all unjustly. Now just picture in your mind, if you will, the plight of Paul and Silas. They are in stocks in this Roman dungeon, with their backs beaten, bruised, and bleeding, simply for doing the Lord’s will.

But they now take their case to a higher court. They go to God. It was about midnight when they began “praying and singing hymns of praise to God” (v. 25). This was quite an unusual sound to be heard in a heathen prison. Paul and Silas were “rejoicing in their sufferings for the Master.” They were not cast down or depressed and complaining. They knew they could pray and sing praise unto God anytime and anywhere. Verse 25 tells us “and the prisoners were listening to them.” Think of the impression made upon their minds. In such a condition, they could still have such a faith in God! But, my dear friend and good reader, not only did the prisoners hear, but God Almighty and His Son, for whom they were suffering, in like manner heard them.

In verse 26, God’s vindication and a great earthquake is recorded. It shook the prison to its very foundations. The chains and stocks were thrown off, the doors thrown open. All of this awoke the jailor, and he thought the prisoners had all escaped, so he was going to take his own life. He was in charge of them and Roman law held him responsible with his life. Paul saw what the jailor was about to do, and loudly cried out to him, “Do yourself no harm, for we are all here” (v. 28). The jailor then came in before them trembling. His attitude toward Paul, Silas, and God, had changed. No longer are they treated as the worst of criminals, but he brought them out of the dungeon and referred to them as “sirs”. He then asked them a very profound question. “What must I do to be saved?” He was concerned about the salvation of his soul from divine condemnation. He was not referring to being saved from the earthquake – it had already passed. He was not concerned about being saved from the Roman penalty – all the prisoners were there. He was not concerned about being saved from the wrath of the Roman gods – he certainly would not have inquired of Paul and Silas for information about them.

This is a very personal question. It is a question you and I must ask. What must I do? Not what must God do! Not what must Christ do! Not what must the Holy Spirit do! No, they have already done their parts (made salvation possible). Neither, was it “What must I feel?”

We now turn our attention to the answer given to this trembling jailor. “And they said, Believe in the Lord Jesus, and you shall be saved, you and your household” (v. 31). They started with this man where they found him. He was a pagan; he knew nothing of the Lord. No doubt, the same was true of him as was with the man in John 9:36, “He answered and said, And who is He, Lord,. that I may believe in him?” So next they “spoke the word of the Lord to him together with all who were in his house” (v. 32). This was done in order that he might believe on the Lord (Rom. 10:17). It is clearly implied in (v. 33) that he had repented. Then, in verse 33, we read that he and his household were baptized. They did not wait for a “baptismal service” a month later; it was perforrhed that “very hour of the night.” This was done somewhere between the time he brought them out of the prison and into his house. Somewhere along that route they found water and he baptized them (v. 30, 33-34).

Some use this account (v. 31) to teach “salvation by faith only.” But it does not so teach, except in the vain imaginations of men. Paul told the jailor to believe on the Lord and he should be saved, but of course he meant for him to believe with the completed faith; hence, he baptized him the same hour of the night; then, and not till then; is it said that the “jailor rejoiced, beliveing in God with all his house.” Also, Paul, you remember, is emphatic in teaching that men are “made free from sin” when they have “obeyed from the heart” the form of doctrine (Rom. 6). And Peter, as well, said that we “purify our souls” in “obeying the truth” (1 Pet. 1:22). Hence, we see neither of them ever taught that a man is saved by faith before obedience; but countrariwise, one must do as the Lord taught (Mk. 16:16; Jn. 3:5).

Paul could now more fully realize the call of the man from Macedonia. Also, he could see the wisdom of God. His experience just related agreed with his further instruction. “Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all comprehension, shall guard your hearts and minds in Christ Jesus” (Phil. 4:6-7).

Truth Magazine XXIV: 39, pp. 632-633
October 2, 1980