Truth Magazine

By S. Leonard Tyler

We have discussed the need for such a study as we are engaged in. I hope that interest in the all-sufficiency of God’s revealed Will, the Bible, will characterize each of us. And too, that we will recognize that the Bible is understandable and that one can be confident in its declarations. However, it seems to be a mighty heavy influence which pushes so many into false concepts and denominational thinking. May I call your attention to some of these with a warning and, I hope, reasons not only as to what these may be but that they should not over-ride God’s directions to us. If and when Christ commands man to act – regardless of what that act or deed may be, he will never offset it with something else. His commands are just as essential and just as love laden as His promises because all point to the same end -eternal salvation. That is why in discussing “Doctrines and Concepts Which Point Toward Denominationalism,” we have (1) first warned against rejecting the Bible as our standard of measurement. Now let us think together about other signs of danger.

Love

(2) When anyone claims “love” to negate the necessity of true obedience to Christ, he loses his directions. Love is essential to salvation (1 Cor. I3:3), being the first commandment (Matt. 22:37-40), but love is a fruit of the spirit (Gal. 5:22) not a guide. Mr. W.E. Vine says:

“Christian love has God for its primary object, and expresses itself first of all in implicit obedience to His commandments (John 14:15, 21, 23; 15:10; 1 John 2:5; 5:3; 2 John 6). Self-will, that is, self-pleasing, is the negation of love to God” (New Testament Words, Vol. III, p. 21).

Paul told the Galatians that what counts with God is “faith which worketh by love” (Gal. 5:6). Love (agape) is not the director but is a product of truth itself, “a fruit of the spirit.” Therefore, love certainly never negates God’s commandments but reaches, as it were, into the heart of “the man of faith” and commits him graciously and completely to the Lord’s will in happy but humble obedience (1 John 5:3). Love makes it a joy and pleasure to “walk by faith,” which means to have full confidence in Christ and to continue to follow His instructions (2 Cor. 5:7).

The more one loves God and Christ, the more he will delight in and seek to know, believe, follow and teach the truth (Acts 20:28-32). Love is the seasoning ingredient essential to any act of obedience to Jesus Christ; without love one cannot please God (1 Cor. 13:3; 1 John 4:8, 16-21). Love must never be forgotten but must warm the heart toward Jesus and His teaching and do that which is right both toward God and man with joy and contentment.

Human Theory on “Perfect Righteousness” of Christ

(3) When someone claims that the “perfect righteousness” of Christ stands in lieu of man’s own obedience to the Lord, he misunderstands the purpose in Christ’s coming, living, and dying. Christ’s “perfect righteousness” made man’s obedience to the gospel possible. Christ fulfilled the requirement of the law for “perfect obedience” and died to redeem (purchase) sinful man from the guilt of sin (Rom. 3:20-26; Gal. 3:13; 4:5), but this did not nullify “the obedience of faith” (Rom. 16:26). His obedience in death opens the way for our forgiveness when we obey the conditions of faith (Heb. 5:8-9).

Mr. W.E. Vine points out: “The man who trusts in Christ becomes `the righteousness of God in Him,’ (2 Cor. 5:21), i.e., becomes in Christ all that God requires a man to be, all that he could never be in himself . . Righteousness is not said to be imputed to the believer save in the sense that faith is imputed (`reckoned’ is the better word) for righteousness.” (New Testament Words by W.E. Vine, pp. 298, 299).

When one believes and obeys from his heart Jesus’ commands, being baptized into Him (Mk. 16:16; Ga. 3:26-67), he is redeemed, forgiven, saved from past sins. Thus, he becomes a child of God, a partaker of the divine nature (Rom. 6:17-18; Eph. 1:7; Titus 2:14; 2 Pet. 1:4). Therefore, he is made righteous (being forgiven, made pure, and guiltless), enjoys every spiritual blessing in Christ and is to live a righteous life (1 John 3:7, 10; Rom. 6:19-23). This “man of faith” is to “continue in the faith” (Col. 1:23), which means to hold to Christ being “grounded and settled” in the hope of the gospel, so he will never be lead away by false teachers. He abides in the teaching of Christ. Faithfulness to Christ means being loyal and true to Christ and His word (Matt. 25:21, 23, 26, 46; 7:21, 24-27).

Extend Grace

(4) When a man extends God’s grace beyond the teaching of the Bible, he has turned to fanciful dreaming. God, by His grace, provides all things necessary for man’s salvation (John 3:16-18) and makes this known through the gospel (Rom. 1:16-18; Tit. 2:11-12; Matt. 28:19-20). He would have all men to be saved and come to the knowledge of the truth (1 Tim. 2:4-6; John 1:12; Acts 10:34-35). This is the very purpose of preaching the gospel (Mk. 16:15-16; 2 Tim. 4:1-5). These things are written so the “man of faith” might know how to “behave” in the house of God, the church (1 Tim. 3:15). And John wrote so man might not sin, but if he sins that he might know Jesus is the Advocate, “the propitiation for our sins,” and he can go to God through Jesus for forgiveness (1 John 2:1-2). This is being saved “by grace through faith” (Eph. 2:8-10). Grace provides and faith graciously accepts the provisions.

Personal Experience As a Standard

(5) When a man substitutes such things as personal experiences, feelings, visions, and spiritual manifestations for proof of salvation or being right with God, he becomes his own guide. God’s word alone produces faith (Rom. 10:17) and is written for that very purpose (John 20:30-31). Man is charged to never allow any thing or anybody to come between him and the things written (1 Cor. 4:6) because God is our sufficiency (2 Cor. 3:5) and every thought must be brought “to the obedience of Christ” (2 Cor. 10:5).

Paul shows very plainly what should be self-evident: when man rejects the knowledge of God, he of necessity turns to human reasoning and wisdom – his own personal desires and lusts become his goals or gods. As Paul states concerning the Gentiles, “They changed the truth of God into a lie, and worshiped and served the creature more than the Creator, who is blessed for ever” (Rom. 1:25).

Do not pass this by with a shrug of the shoulders as if it can never happen to us. Look around you and observe. Read Romans 1 and consider, if these things are not happening! Romans 1 gives the natural consequence of rejecting God’s revealed truth both then and now.

“Living proof” establishes only one thing – the person testifying thinks he is right and feels great about it. “Feelings” are not “standards” by which right is established. “Feelings” are manifestations of what one’s own conscience approves or disapproves. In reality, it is what one thinks is right and his feelings compliment and laud or justify him in his thoughts. The testimony upon which faith stands – the standard by which it is sustained – is the determining factor of the rightness or wrongness of the feelings (Matt. 7:23; 25:1-13; 2 Thess. 1:7-10; 2 Cor. 10:12, 18). Paul thought -and therefore felt – that he was right with God, and most sincerely wanted to be right; but, he was wrong and a persecutor of Jesus (Acts 9:4; 26:9 23:1). Thinking will not make it so, but obeying Jesus will.

Cannot Be Certain, No Absolute Knowledge

(6) When any person discredits the Bible because he cannot attain to absolute knowledge, understand God’s will perfectly, he lets go of his only source of saving faith (Rom. 5:1; 10:17; Heb. 11:6). It does not require an infallible interpreter to understand what the Bible teaches – but the Bible is God’s unalterable revelation and must be received as such (1 Thess. 2:13). It is its own best interpreter. No man, can know absolutely everything the Bible teaches perfectly, but he can know some things and treasure them by observing and teaching them. He must keep the Bible as the infallible guide and search the Scriptures daily for the answers.

I have to do that with the dictionary. I do not know all the words perfectly, but I can keep Webster handy and look them up. The honest, sincere “man of faith” will treasure God’s Word and meditate upon it both day and night as the perfect law of liberty in Christ (Psa. 19:7; James 1:25). He will never extend God’s grace, judgment, nor wrath beyond the Word of the Lord. He will seek to know the truth and abide in it as humbly and faithfully as he can and leave the rest to God (James 4:7-12).

Presumption

(7) When man presumes “a thing” to be right with God without Scriptural confirmation, he becomes his own soul’s Protector and Master. This the rich man of Luke 12 did when he spoke to his own soul. But God’s voice gave the verdict, “Thou fool, this night thy soul shall be required of thee.” Is there a greater sin than presumption, just taking for granted or deciding within oneself “a thing” is right with God. How prevalent is this among people today! But how dreadful are the eternal consequences!

In the Old Testament, if a prophet presumed to speak a word in the name of God without His direction, he was to be put to death (Deut. 18:20). “But the soul that doeth ought presumptuously, whether he be born in the land, or a stranger, the same reproacheth the Lord . . . and shall be cut off” (Num. 15:30, 36). Even to the man who gathered a few sticks on the sabbath, death was the consequence. Why? “Because he hath despised the word of the Lord” (Num. 15:31). Balaam told Balak, “I cannot go beyond the word of the Lord my God, to do less or more” (Num. 22:18; 24:13). Peter expressed it, in speaking of those who “walk after the flesh . . . presumptuous are they, self-willed . . .” (2 Pet. 2:10).

David prayed, “Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression” (Psa. 19:13). The great sin of presumption is so alluring and flattering to one’s own will and pleasure, it is hard to resist. Staying within the bounds of the teaching of Jesus Christ is just as essential as acting at His command. We should pray as David, “Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord, my strength, and my redeemer” (Psa. 19:14). If we would act upon this petition, all the “extras” tacked on to the gospel, the church, the worship, and the work, would go the way of all presumptuous thinking and additions. All such would be laid aside by the faithful. The peace, unity, good-will, fellowship, happiness, accomplishment and unity could be enjoyed by the people of the Lord.

Ignorance

(8) When one allows ignorance to cover for sin or transgression, he has lost the purpose for which the gospel of Christ is given (Matt. 28:19-20; Mk. 16:15-16; Luke 24:44-49). The gospel is given and preached to produce faith (Rom. 10:17; Acts. 8:12, 13; 18:8 Eph. 1:13, 18). The reason one is to study God’s word, is to understand what the will of the Lord is (2 Tim. 2:15). This will banish ignorance (1 Cor. 10:1; 12:1; Rom. 11:25; 1 Thess. 4:13). Paul prayed for Israel, although they were ignorant of God’s righteousness and going about to establish their own righteousness -which so many people do today. He wanted them to understand God’s way and accept it and be saved (Rom. 10:1-4, 8). John shows his reason for writing was to lead one to understand God’s will and way of life (1 John 2:1-2, 12-20).

Those transgressing God’s will in the first century although ignorant were accountable for their sins (Acts 3:17; Eph. 4:18-32; 1 Peter 1:11-16; 2:15-16). Paul was guilty before God, not withstanding he was conscience free, being ignorant (Acts 26:9; 23:1; 22:16; 1 Tim. 1:13-15). All men sin and no man is able to save himself. Therefore, God provides a way by which man can be saved through Christ (1 John 1:8-10), but man must accept or comply with God’s conditional remedy (Acts 8:20-24; Gal. 6:1; James 5:19-20).

If and when one allows ignorance to grant certain sins without guilt, he must classify sins. Or, would he say that “ignorance” will allow lying, stealing, adultery, and murder? Most times these are excluded from “ignorant allowables.” Why? Because those granting “ignorant allowances” have restricted “ignorance” to certain sins. Why? Well, you will just have to consult the author of “ignorant forgiveables.”

But, “Don’t you think that a babe in Christ is weak and ignorant?” Most times, yes. “Does God expect as much of a young Christian as an older one?” No, everything being equal. “Well then, will not God overlook the spiritual babe’s mistakes?” No, God has instructed older Christians to aid the babe in growth and overcoming evil and temptation (1 Cor. 3:1-7, 16-23; Gal. 6:1; Heb. 3:13; 5:11-16; Eph. 4:15; 5:6-12; Tit. 2; 2 Pet. 2:17-18). He, like any other Christian, must repent and comply with God’s remedy. All must give an account unto God for what he hath done and reap what he has sown – there is no respect of persons with God (2 Cor. 5:10; Gal. 6:7-8; James 2:12; Rom. 2:11-16).

The Social Gospel

(9) When the gospel of Christ is turned into a social gospel, the church will become a socio-religious organization. This God did not design, Christ did not establish, and the Holy Spirit did not reveal nor does the New Testament justify. Therefore, it is no part of God’s revelation and, consequently, becomes repugnant to the simplicity of God’s Divine arrangement. Christ does not authorize His glorious church to engage in recreation, entertainment, or social activities as such.

The gospel of Christ is God’s power unto salvation (Rom. 1:16). It is given to save the soul from sin and direct the saved into a life of righteousness (Rom. 6:17-23; 1 Jno. 3:7, 10; 1 Cor. 5:7; Gal. 2:20). It tells the “man of faith” how he must “behave himself” in the house of God, the church (1 Tire. 3:15). Paul points out that “bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come” (1 Tim. 4:8). The Corinthians had corrupted the Lord’s supper by feasting and banqueting. Paul asked, “What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not?” (1 Cor. 11:22). They came together not to eat the Lord’s supper but to banquet. The effect will be the same today.

There is no record of the first century church entertaining, banqueting, pot-lucking or recreating as an activity of the church in the New Testament nor any instructions for the church to practice any such thing now. Then if the church practices such today, who authorizes it? It does not come from God or it could be found in the Inspired Word.

God’s Way Won’t Work

(10) When one feels that God’s way will not work because of whatever excuse is offered – he turns to man’s schemes, plans, and inventions; consequently, denominationalism is just a matter of development. The Israelites thought their ways were right and God’s were unequal. They said, “The way of the Lord is not equal.” Ezekiel plead, “O house of Israel, are not my ways equal? are not your ways unequal? . . . But as for them their way is not equal . . . . I will judge you every one after his way” (Ezek. 18:25, 29; 33:17, 20).

Matthew shows that God has a way in contrast to man’s way (Matt. 7:13-14). God’s way is revealed in His word (Acts 9:2; 18:26; 19:9, 23; 24:14, 22; Heb. 12:22-24). The church was in God’s eternal mind to show forth the manifold wisdom of God and through it He is to receive glory “throughout all ages, world without end” by Christ Jesus (Eph. 3:10, 11, 21). This does not negate Christ; He is the head, the sustaining power and Savior (Eph. 5:23).

Paul wrote to the Colossians, “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ . . . . Let no man beguile you of your reward in a voluntary humility and worshiping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind, and not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God” (Col. 2:8, 18-19). God’s Divine arrangement or way will work and, if we will accept and work by faith within its bounds, we shall receive God’s eternal blessings.

Thus, as Brother J.W. Sheperd said, “God has revealed to us the things that pertain to his church – the faith, the practice, and the promises – and with these it is my purpose to deal. Here, all is faith and assurance; beyond this, all is opinion and fruitless speculation. Concerning those in Babylon we have but one living direction. `Come forth, my people, out of her.’ To this we should give faithful heed. For to console people in the Babylon of sectarianism, and to reconcile them to their bondage, we have not divine right; but to deliver them from it is a divine obligation. Therefore, God’s church is an institution separate and distinct from the Babel of denominationalism” (The Church, The Falling Away, And The Restoration, Gospel Advocate Company, Nashville, Tenn. 1948, p. 6).

Conclusion

May God help us to humbly search the Scriptures daily to learn His truth. And when we have through (1) Precept or Command, (2) Approved Example and (3) Necessary Inference diligently and prayerfully searched the entire Book of God and ascertained the totality of God’s message as nearly as it is humanly possible, let us stay our faith. This is God’s Divine pattern for our life and salvation. This will work. It is God’s way provided by His grace and accepted by faith for man’s salvation.

Truth Magazine XXIII: 38, pp. 613-616
September 27, 1979

By Mike Willis

As modern medicine has worked to increase the longevity of life, some have become concerned with the quality of life which is prolonged. I doubt that any of our readers has any desire to spend the last few years of his life hooked up to some machine which merely keeps him alive. Hence, we are concerned with both the length of life and the quality of life. So was the Psalmist.

He asked, “Who is the man who desires life, and loves length of days that he may see good?” (Psa. 34:12, NASB). Just about all of us desire life and love length of days in order that we may see good. Certainly, none of us desires length of days to endure evil. The method in which one obtains long life and sees good is revealed in the verses which follow in the thirty-fourth psalm, a psalm written in remembrance of David’s providential preservation when he feigned madness before Achish. The answer given is quoted by the Apostle Peter in 1 Peter 3:10-11. Let us notice the different things which David revealed were necessary in order to have long life and enjoy good.

Control Your Tongue

The first instructions which David gave, as he taught us the fear of the Lord (Psa. 34:12), was this: “Keep thy tongue from evil, and thy lips from speaking guile.” There are so many different kinds of sins which can be committed by the tongue; they include each of the following:

Lying Railing Profane usage of God’s name

Backbiting Cursing Blasphemy (against man and God)

Gossip Filthy jesting Whisperings

There is no attempt in the above to make this list comprehensive; however, one can easily see that “keeping thy tongue from evil” certainly prevents one from being involved in a number of different sins.

James taught that the tongue “can no man tame” (Jas. 3:8). Rather than being tamed, as a result of which it can be trusted, one must constantly control his tongue. It is an unruly evil (Jas. 3:8). The man who can control his tongue has gone a long way toward manifesting self-control.

Despite the plain statements of Scripture, I have had occasions to be around brethren who made no effort to control their tongues. I have heard some baptized believers tell some of the filthiest jokes that I ever heard. Some excuse their profanity with such comments as, “Pardon my French.” I am afraid that whether I pardon it or not makes little difference; the sin is not committed against man.

Hence, the Christian must learn to control his tongue, even as he practices temperance in other areas of his life.

“Depart From Evil and Do Good”

There are two things required by this command: (1) to depart from evil and (2) to do good. Let us consider both of them individually.

The Christian must, first of all, learn to abstain from every form of evil (1 Thess. 5:22). He must put away from his character every form of evil condemned in God’s word. Such tables of works of the flesh as mentioned in Galatians 5:19-21, Romans 1:28-32, and 2 Corinthians 12:20-21 are important portions of God’s revelation because they show what things one must avoid in order to be pleasing to God.

In today’s society, there are some who act as if there are no moral absolutes revealed by God. The idea of a religion built out of “Thou shalt not’s” is obnoxious to not a few Americans. Yet, the man who wants long life and wishes to see good realizes that this can only be done through avoiding those things which God condemns. The things which a Christian must avoid are not viewed as opprobrious burdens to be borne; rather, they are indications from God as to the kind of life which is best for man and most pleasing to Him. Every one of God’s “thou shalt not’s” must be respectfully obeyed. Every form of evil must be departed from.

However, a religion which stops at obedience to the “thou shah not’s” will not suffice to please God. David added that the man must not only depart from evil but that he must also do good. In the parable of the Good Samaritan, both the priest and Levite had departed from evil. Neither one of them would have thought about being guilty of what the thieves had done. Yet, neither of these men were pleasing to God because they failed to do good when they had the opportunity to do good.

Christians are to be a people of good works. Jesus said, “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven” (Matt. 5:16). How brightly is your light shining? Would anyone be moved to glorify God because of the good works which you do? When Christians reach the point that they fail to do good works, their avoidance of evil will probably be looked upon as self-righteousness. The good works which a Christian does disarms his critics.

The man who would have long life and see good things must be involved in both of these activities – the abstinence of those things which are wrong and the practice of those good works which the Lord demands.

“Seek Peace, and Pursue It”

Another attribute of the man who would desire long life and to see good things in this life is that of seeking peace. We have seen men whose long life was wasted because of the bitterness of character which they developed because of their many enemies in this life. The Christian recognizes that peace is important and pursues it.

Paul wrote, “If it be possible, as much as lieth in you, live peaceably with all men” (Rom. 12:18). I suppose that it is possible to be at peace with a great many more men than we normally think so. Earlier, Paul had instructed the Corinthians regarding brother going to law with brother before unbelievers; in the course of that chapter, he stated, “Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?” (1 Cor. 6:7). The man who is willing to be abused rather than have enmity between him and his fellow man is indeed “seeking peace.” I wish that there were more among us who sought peace in this fashion.

Recently, I visited Amish country. During one discussion which I heard, the peacefulness of the Amish people was emphasized. The man, an Amish lawyer, discussed how Amish people would handle a property dispute. If one Amish farmer thought that another farmer had his fence on his property, the second farmer would reply, “Brother, let us go walk through the field and you show me where you think the fence ought to be and we will put it there.” Usually, the one claiming that the fence was in the wrong place would be so moved by this attitude that he would drop his claim.

Although I am not so naive as to believe that all Amish people act this way, I commend the attitude related in this discussion. If all of us sought peace with our neighbors to this extent, the court load in this country would be drastically reduced. For the sake of our reputation as Christians in a given community, brethren must be peace lovers and peace makers.

Some have pressed this point to such a degree that they have erred tremendously. Understanding the beauty of peace, some have pursued it all the way into the pasture of compromise. Desiring unity and peace with their religious friends and neighbors, some have compromised principles of divine revelation, sacrificing them on an altar to a distorted god called “Peace.” Jesus recognized that peace could not be had with all men. He Himself revealed, “Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man’s foes shall be they of his own household” (Matt. 10:34-36). Hence, Jesus recognized that there would be necessarily divisions brought about through the preaching of the gospel.

I can have no peace with those who forsake the commandments of God, other than the normal peace granted to one’s neighbors and fellowmen in general. However, I cannot be at peace spiritually with the man who forsakes the gospel of God for the traditions and commandments of men. Jesus set the standard for religious people: all of those who love God and obey His commandments can have peace with each other. There can, however, be no religious peace betwe-n a man who loves God and tries to obey His commandments with one who does not love the Lord enough to walk in His commandments.

Peace can be had with only those who continue to walk in the light. It cannot be had with those who have forsaken the light to grovel in darkness. The conflict which Christ has with Satan extends to the children of each; the children of God are at war with the children of Satan. Hence, there can be no peace between the two!

The application of this to issues which have divided God’s people is not one which some among us are willing to make. However, even the most blind person among us surely recognizes that the divisions which have occurred in the church in recent years has not been occasioned through an absence of the normal attitudes which make it possible for men to live with men peaceably. The divisions of which I have had knowledge did not occur because of sinful attitudes; they occurred because men started practicing things in religion which were not authorized in the scriptures. Consequently, God-fearing, conscientious brethren who could not go along with these innovations were forced to pull out. On the other hand, those who were liberal among the churches with which I worked have left because of disagreement over doctrinal positions, not the absence of moral attributes regarding seeking peace.

I say this to emphasize this fact: to say that the divisions which have occurred among us can be healed through love and proper attitudes is ridiculously naive. We did not divide because brethren did not love each other enough. Quite the contrary! On most occasions where divisions occurred, hearts were rended because love which existed between brethren who disagreed on what the Scriptures authorized. The disagreements occurred regarding what the Scriptures authorized, not because of an absence of brotherly love. Hence, any solution for peace which suggests that our divisions have simply occurred because there was not enough love among brethren is obviously false. All of the brotherly love in the world will not erase the doctrinal disagreements between the atheist and the theist, the Jew and the Christian, the modernist and the fundamentalist, or parties to any other doctrinal divisions (whether they be church supported recreation, the sponsoring church arrangement, church support of human institutions, or instrumental music in worship).

“The Eyes of the Lord”

David continues in this psalm by stating that God’s providential care extends to take care of those who are seeking to do what is right. He said, “The eyes of the Lord are upon the righteous, and his ears are open unto their cry. The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth” (34:15-16). God loves those who control their tongue, depart from evil, do good, and seek peace.

It is, indeed, a comforting blessing to know that God pays attention to our prayers and watches out for us. Indeed, with David, we can say, “Oh how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee before the sons of men” (Psa. 31:19).

Truth Magazine XXIII: 38, pp. 611-613
September 27, 1979

By Raymond Harris

In the title of this article we are using the ward “Fellowship” in an accommodative way. All who have carefully studied the New Testament use of the word Fellowship know that the word ALWAYS applies to spiritual sharing or partnership. All who have bothered to check the verses and the contexts where the word “Fellowship” is found in the New Testament know that it is NEVER used or found in a command, approved example or necessary inference authorizing church social activities. Hence, to try to justify church social activities by calling them “Fellowship” is a flagrant and inexcusable misuse of the term. It is parallel to calling sprinkling baptism. Yet we find the rebellious and self-willed doing both!

In this article we want to briefly point out how rapidly the facilities to accommodate the food, fun and games craze have increased. Back about 1940 a few brethren began to insist that we should put a sink and refrigerator in the basement of the church building so communion utensils could be washed and supplies could be kept fresh. And we wouldn’t have to carry all that paraphernalia back and forth. It was then suggested that surely no one could be so heartless as to deny the mothers use of the refrigerator to keep the babies’ bottles fresh. Then came World War II with gasoline and tire rationing. In large cities and in other areas where people had to come a long distance to services, it was suggested that if there was added a stove in the basement, some could remain at the building, warm the lunch that they had brought along, and stay over for an early evening service. Next came the coffee urn and then a mouse proof kitchen cabinet, it which to store various and sundry food supplies.

Then the war ended and everyone wanted a new building. By now brethren had gotten used to seeing the stove, sink, refrigerator and cabinets. So, the next step was to suggest that in the new building, a room be left large enough to accommodate the congregation. Those big pitch in dinners that were held during gospel meetings down at the park shelter house could be held right in the church building. It was pointed out that we could have total control of the affair and we wouldn’t have to compete with the sectarians for use of the shelter house. Besides in some climates the unheated park facilities were just not satisfactory. At this point few seemed to notice or care that what had been incidental use of the building and what had been individually planned and promoted social activity had now become church action. Few asked for scripture to justify that which seemed to be such a pleasant and natural thing to do. But at that point they had gone from a second-hand refrigerator in a corner to a modern kitchen and dining hall that added thousands of dollars to the cost of the building. Money was misappropriated and misspent without Bible authority.

Then elders, sensing that they were to oversee all church property, found themselves having to decide if the kitchen and dining area could be–used -for, wedding receptions and teen parties. Again few asked for scripture to authorize such. How could such a pleasant and natural thing be wrong?

Through the years some questioned the churches providing such elaborate facilities for social activities, and so in a lame effort to justify them they came to be “Fellowship Halls.” As the years went by, game rooms were added and the “Fellowship Hall” became quite popular and the most used part of many church buildings. Everything from class parties to baby showers, to elders meetings are now held where coffee, cokes and snacks can be served up at a moment’s notice.

And now the ultimate! You watch it. We predict that with inflation being as it is, soon some churches will have “Family Life Centers” that cost more than their places of worship. Now churches all across the country from Tennessee to Texas are building facilities that resemble a cross between the country club and the Y.M.C.A. They call them “Family Life Centers” and they include basketball gyms, sauna rooms, game rooms, craft rooms, etc., etc., etc.

Yes, many have come a long way from the dingy old sink and refrigerator in the basement. And it shows just how far they have evolved into the Social Gospel and how they have totally lost sight of what the Church is and what its mission is.

Woe be to the Shepherds of Israel!

Truth Magazine XXIII: 38, p. 610
September 27, 1979

By H.L. Bruce

The subject of the tithe is one that makes its way into numerous religious discussions. Some have used the idea of tithing to extract money from the public in general as well as to increase the contribution in churches throughout the land. Many assume that they know what the Bible teaches about the tithe while disseminating improper information with regard thereto.

The custom of giving the 10th part of the products of the land and of the spoils of war to priests and kings (1 Macc. 10:31; 11:35; 1 Sam. 8:15-17) was a very ancient one among most nations. That the Jews had this custom long before the institution of the Mosaic Law is shown by Gen. 14:17-20 (cf. Heb. 7:4) and Gen. 28:22. Many critics hold that these two passages are late and only reflect later practice of the nations; but the payment of the tithe is so ancient and deeply rooted in the history of the human race that it seems much simpler and more natural to believe that among the Jews the practice was in existence long before the time of Moses.

In the Pentateuch we find legislation as to tithes in three places. (1) According to Lev. 27:30-33, a tithe had to be given of the seed of the land, i.e. of the crops of the fruit of the trees, e.g. oil and wine, and of the herd or the flock (cf. Deut. 14:22-23; 2 Chron. 31:5-6). As the herds and flocks passed out of the pasture they were counted (cf. Jer. 33:13; Ezek. 20:37), and every 10th animal that came out was reckoned holy to the Lord. The owner was not allowed to search among them to find whether they were bad or good, nor could he change any of them; if he did, both the chosen and the one for which it was changed were holy. Tithes of the herds and flocks could not be redeemed for money, but tithes of the seed of the land and of fruit could be, but a 5th part of the value of the tithe had to be added. (2) In Numbers 18:21-32 it is laid down that the tithe must be paid to the Levites. (It should be noted that according to Heb. 7:5, `they that are of the sons of Levi, who receive the office of the priesthood . . . takes tithes of the people.’ Wescott’s explanation is that the priests, who received from the Levites a tithe of the tithe, thus symbolically received the whole tithe. In the time of the second temple the priests did actually receive the whole tithe. In the Talmud it is said that this alteration from the Mosaic Law was caused by the sin of the Levites who were not eager to return to Jerusalem, but had to be persuaded by Ezra – see Ezra 8:15.) The Levites were to receive the tithes offered by Israel to Jehovah because they had no other inheritance, and in return for their service of the tabernacle (Numbers 18:21-24). The tithe was to consist of corn of the threshing floor and the fulness of the winepress (v. 27), which coincides with seed of the land and fruit of the trees in Lev. 27. The Levites, who stood in the same relation to the priests as the people did to themselves, were to offer from this their inheritance a heave offering, a tithe of a tithe, to the priests (cf. Neh. 10:39), and for this tithe they were to choose the best part of what they received. (3) In Deut. 12:5, 6, 11, 18, (cf. Amos 4:4) it is said that the tithe is to be brought `unto the place which Jehovah your God shall choose out of all your tribes, to put His name there,’ i.e. Jerusalem; and in vs. 7, 12, and 18 that the tithe should be used there as a sacred meal by the offerer and his household, including the Levite within his gates. Nothing is said here about tithing cattle, only corn, wine and oil being mentioned (cf. Neh. 10:36-38; 13:5-12). In Deut. 14:22-29 it is laid down that if the way was too long to carry the tithe to Jerusalem, it could be exchanged for money, and the money taken there instead, where it was to be spent in anything the owner chose; and whatever was bought was to be eaten by him and his household and the Levites at Jerusalem. In the third year the tithe was to be reserved and eaten at home by the Levite, the stranger, and the fatherless and widow. In 26:12-15 it is laid down that the third year, after this feast had been given, the landowner should go up himelf before the Lord his God, i.e. to Jerusalem, and ask God’s blessing on his deed . . . .

There is thus an obvious apparent discrepancy between the legislation in Leviticus and Deut. It is harmonized . . not only theoretically but in practice, by considering the tithes as three different tithes, which are named the First Tithe, the Second Tithe, and the Poor Tithe, which is called the Third Tithe. According to this explanation, after the tithe (the First Tithe) was given to the Levites (of which they had to give the tithe to the priests), a Second Tithe of the remaining nine-tenths had to be set apart and consumed at Jerusalem. Those who lived far from Jerusalem could change this Second Tithe into money with the addition of a 5th part of its value. Only food, drink or ointment could be bought for the money (cf. Deut. 14:26). The tithe of cattle belonged to the Second Tithe. In the third year the Second Tithe was to be given entirely to the Levites and the poor. But according to Josephus the Poor tithe was actually the third one. The priests and Levites, if landowners, were also obligated to the poor tithe” (I.S.B.E., Vol. 5, page 2988).

Contrary to what some have thought, the Jews did not pay one tithe from which was extracted their many taxes, religious and secular. Their multiple tithe plus fractional tithes would easily elevate their overall religious and secular taxes to the excess of thirty per cent of their gross income. Their resourcefulness and liberality was certainly to be commended and admired.

Where does all this leave us? Are we to conclude that we are to imitate the Jew? Are we to preach tithing? If a person fails to tithe are we to keep after that person until they give up and start tithing to get us off their back? Thoughts along this line indicate that tithing is not in perspective in our thinking.

Brother G.C. Brewer, with but few exceptions, expressed this writer’s sentiments when he wrote, “In an effort to get Christians to give of their means to carry on the work of the Lord, some preachers insist that the Law of the tithe is binding upon us – that is, that the Lord requires us to give one-tenth of all we make. They point out that this law antedated the Mosaic code and was not, therefore, abolished with that code. It is true that Abraham gave a tenth, and this may prove that the custom then prevailed, but we do not need to argue about whether or not this was abolished with the Mosaic law . . . We are not treated as slaves, but as sons. We serve not through fear but through love. Our gifts are not extractions, but free-will offerings, cheerfully given. We give not a meager percentage of our income, but we give ourselves, soul and body. The limit of our service is not the limit of the law’s demands, but the limit of our ability. The very fact that we argue about tithing shows that we do not know the gospel or that our hearts are not in tune with its principles. If a man does not give and sacrifice for the cause of the Lord, he does not need an application of the law of tithing. He needs to be converted. When people first give themselves to the Lord, they will then give their money to support his cause according to the will of the Lord (2 Cor. 8:5).

“Those who contend against tithing in order to defend or justify parsimonious and covetous brethren in doing nothing worthy to be called giving are worse deluded than the man who preaches the law of tithing. The man who preaches the tithing as a law is guilty of error; but the man who preaches against it for the above purpose is guilty of the blood of his fellow men. They are all condemned along with murderers and drunkards” (Gospel Advocate, April 14, 1932).

In answer to “How Should a Christian Give?” Brother Batsell Baxter gave this answer: “`And ye are not your own; for ye are bought with a price’ (1 Cor. 6:19-20). Christians are `stewards of the manifold grace of God’ (1 Pet. 4:10). ‘Ye are Christ’s; and Christ is God’s’ (1 Cor. 3:23). `Let a man so account us, as ministers of Christ, and stewards of the mysteries of God. Here, moreover, it is required in stewards, that a man be found faithful’ (1 Cor. 4:1-2). Does someone say that Paul is speaking only of himself here? Continuing the same trend of thought, he says in verse 16: `I beseech you therefore, be ye imitators of me.’

“How did New Testament Christians give? Concerning the plea of Agabus for the famine-endangered Christians at Jerusalem, `the disciples, every man according to his ability, determined to send relief unto the brethren that dwelt in Judea’ (Acts 11:29). `He that giveth, let him do it with liberality’ (Rom. 12:8). Speaking about the collection for the poor saints in Judea; `Upon the first day of the week let each one of you lay by him in store’ (1 Cor. 16:1-2). Concerning the same collection: `Let each man do according as he hath purposed in his heart’ (2 Cor. 9:7)” (Gospel Advocate, April 21, 1932)

We urge our readers to read the New Testament for instruction as to how to give. It contains the teachings of Christ. For by it we will be judged when the Lord comes again.

Truth Magazine XXIII: 37, pp. 603-604
September 20, 1979