Truth Magazine

By Donald P. Ames

For some unknown (to me) reason, the illustration found in Acts 11:29-30 has been a favorite “proof text” of those seeking some type Biblical authority for their “Sponsoring Church Arrangements.” Like the Premillennialists and Rev. 20, our liberal brethren must read into the passage everything they claim to get out of it, but I guess it is about the closest thing they have that is a “country cousin” to actual Biblical authority. Thus, again and again it pops up as justification.

Every once in a while though something new is thrown in, and when this happens, perhaps we can also get something deeper out of it as well. Recently I had a “new argument” employed on this passage as an effort to respond to some material I had presented on the Biblical pattern of congregational cooperation. I invite your study with me of this new argument.

I had pointed out that there is a Biblical pattern of cooperation, as plainly revealed as God could have done so. Furthermore, it is as valid as our argument that “to sing” is exclusive of the instrument – unless someone can show that the New Testament church used the instrument as well. In every case of churches involved in cooperation there is a clear pattern of direct sending. In helping the evangelist, the funds were sent directly (Phil. 4:15, 2 Cor. 11:8). In assisting other churches to meet their God-given duties (not assumed activities) when they had circumstances thrust upon them making them unable to do so, the funds were sent directly to the receiving churches (Acts 11:29-30; Rom. 15:25; 1 Cor. 16:1-2; 2 Cor. 8-9 and only to “saints”). There was no “in-between” board or church that assumed controls.

One preacher took exception though and mailed me his reply. His argument went as follows: (1) The funds mentioned in Acts 11:29-30 were sent to the brethren in Judea. (2) The funds were sent to “the elders.” (3) Only Jerusalem had elders at this time (per my own agreement that they existed there). (4) Therefore, the funds were sent to Jerusalem, which in turn distributed them to the various churches in Judea; and hence there is authority for a “Sponsoring Church Arrangement.” The logic behind the argument is based on the idea that Acts 14:23 is the “first mentioning” of the appointing of elders; hence, the churches of Judea (existing before then) could not have had elders yet. Since I conceded Jerusalem did have elders, then they were the only elders that could have been involved. The preacher went on to point out that he had not spoken “lightly,” and the burden of proof lay on me to show any other such elders existed in Judea prior to Acts 14:23.

I am glad he was willing to concede “churches” existed in Judea (he would have had to – 1 Thess. 2:14; Gal. 1:22). I also found it very interesting that he would concede elders existed in Jerusalem as well, especially when he emphatically stated, “I refuse to base my convictions on maybe’s.” So, taking his own words, I decided to show him he had to employ better logic, and study by means of necessary inference in the same manner that I did – and which he was not doing.

To illustrate, first of all there is absolutely no proof that Jerusalem had elders at the time of the events of Acts 11:29-30. Now I do not deny that they did. Certainly, the fact that the funds were sent to “the elders” show some existed somewhere. I believe that not only Jerusalem, but all Judea had elders by the time of Acts 11 (certainly if Paul could appoint them as quickly as he did in Acts 14:23, the older churches of Judea could also qualify). But the liberals are so quick to affirm we are guilty of assuming, perhaps we need to turn the cart around and demand some proof from them. Where, prior to Acts 15:2 is there any reference anywhere to elders existing even in Jerusalem? Now this is fundamental to their assumption that Jerusalem was the receiving and disbursing church, but can they prove that the church is qualified to meet their own standards – or was it perhaps another church?

Then, to go one step further, if Acts 14:23 is the first time elders were ever actually appointed – and then only among the Gentiles, can we prove elders existed anywhere in Judea (including Jerusalem)? Of course this is silly, as the funds were sent “to the elders” so we know some had to be in existence. But using the preacher’s own logic, he has eliminated all such from Judea. And, if Jerusalem could have them before Acts 14:23, then so could all the rest of the churches of Judea! Thus he has become trapped with his own logic.

Actually Acts 14:23 is merely a demonstration of the fact Paul was appointing elders “in every church” as was his practice and his teaching in “all the churches” (cf. 1 Cor. 4:17; 7:17; Acts 20:28, 1 Pet. 5:1-4, etc.). It has no reference to all to when they began “for the first time” to appoint elders! It would indeed be strange for Paul to conclude that the Gentiles suddenly were in need of elders while the older Judean churches had been organizationally approved of God without any need for them.

If one wanted to get real technical, there is yet another argument to be made that shows the falsity of this position. Since only Jerusalem had elders before Acts 14:23, and since it cannot be proven that elders were put into the Judean churches even then (only Gentile!), then it follows the Jerusalem elders had the oversight of all Judea! Now you have a Catholic Diocese, and such is the consequence of such logic.

And while on the same points, let us again note that the fact Paul returned from Jerusalem (Acts 12:25) does not prove that was the only city he visited any more than one leaving Chicago for an overseas trip and returning from New York (or London) proves that that was the only city visited during the trip. The distribution was to be for the “brethren living in Judea” and was sent “to the elders.” Wherever the “brethren living in Judea” were, there were “elders” to whom it was sent. If otherwise, why does the text not state that it was sent “to Jerusalem for distribution throughout Judea”? Jerusalem would have had the same problem Antioch had – the elders there were not “over” or “among” the local flock, and hence had no first-hand information of individual needs.

The writer concluded: “If you’ll find elders in any of the other Judean churches before Acts 14:23, I will concede he went there: if not, I refuse to base my convictions on maybe’s.” I believe that by necessary inference we have so demonstrated, just as he used necessary inference to assume that even Jerusalem had elders. I challenge him to prove Jerusalem had elders prior to Acts 15:2 by any other method! And, when he shows the exact verse that states when they were appointed in Jerusalem, I will show in the same verse that they were likewise appointed in all the other Judean churches at the very same time. And since convictions should not be “based on maybe’s,” perhaps someone can produce the proof Jerusalem had elders at this time. Wouldn’t it be horrible to have a “Sponsoring Church Arrangement” with the “mother church” not even scripturally organized?

Brethren, why not accept the obvious meaning of the text and let that suffice? The funds were sent to the “elders” of the “brethren living in Judea.” Now either you will have to accept a Catholic Diocese and deny any other Judean church ever had elders (and find proof Jerusalem had them before Acts 15:2), or accept the fact the “elders” existed wherever the “brethren living in Judea” were meeting, and it was to these various local flocks overseen by local elders that the funds were sent for local needs.

Sometimes brethren go to the same extremes denominations go to in trying to justify themselves. Maybe this is the way they learn, but let us all take warning and be careful in this respect, that we are not found justify sins that God has not approved (2 John 9). Be sure what we teach and practice is found in the pages of Holy writ (Matt. 7:21-23).

Truth Magazine XXIII: 4, pp. 71-72
January 25, 1979

By William V. Beasley

According to 1 John 5:13 we, along with the first century Christians, can know if we have eternal life. This is something we should want to know. To know is a source of great comfort or the motivation, if necessary, to make correction. John has given us the key or standard to know. To know two things are necessary: (1) careful study of 1 John (actually the whole New Testament) to learn how to know, and (2) prayerful consideration of our life with an open and honest heart to see if we know.

This lesson, covering 1 John 4:7-21, is repetitive-the major points have already been mentioned in previous articles. John, guided by the Holy Spirit, thought it well to repeat with added emphasis these points. We can do no better.

“Love One Another. . .” (1 John 4:7-11, 16)

Irk these verses, John exhorts, “Beloved, let us love one another . . . ” (4:7) and then gives us reasons for loving one another and also some results of loving one another. We ought to “love one another” because “God is love” (4:8, 16). This is more than an attribute of God; it is the very nature of God. Loving some of God’s wayward children is not easy. It may be that we need God’s help (partake of His spirit, His nature) to love some of our brethren. We should “love one another” because of the example of God’s love of us (4:9). The marginal reading for “in us” (ASV) in this verse is “in our case.” Herein was the love of God in our case, that God sent his only begotten Son in the world . . . ” (4:9). Contemplate the love of John 3:16. God loved that much. The statement, “We love because he first loved us” (4:19), is not speaking primarily of our loving God because He first loved us, but of loving one another because God first loved us. We, beloved, should copy the example of love given to us (4:11, 19). We should love one another because of the results of God’s love for us (this is still a part of the reasons for loving one another). Because of the love which God had for us, we “might live through him” (Christ, 4:9). Without the giving of Jesus, there would have been nought but death (John 14:6; Acts 4:12). Jesus Christ is the “propitiation for our sins” (4:10). Jesus is the “sacrifice of atonement,” our “mercy seat” before God. His blood covers our sins from the eyes of God.

The results of loving one another are many. If we “love one another,” we are “begotten of God” (4:7). This is a part of doing righteousness (2:29). If we have love one for another, we “knoweth God” (4:7-8), i.e., we know God in the sense of obedience (2:4-5), and “God .abides in us” (4:12, 16). We are to live that others may see God in us (Matt. 5:15; Gal. 2:20). This loving also indicates that we “abide in God”(4:16). We are to partake of the nature of God and strive to be like Him (1 Pet. 2:21). Finally, when we love one another, “His love is perfected in us” (4:12, 17). His love is brought to full fruition when we keep His word (2:5) and “love one another. “

“Given US Of His Spirit” (1 John 4:12-14)

The basic idea may be a repetition of what we saw earlier (2:24; 3:9; 4:2), i.e., the spirit of a man is changed by the word (seed) of God; we become like unto Him. The ones who “behold and bear witness that the Father hath sent his Son to be Savior of the world” (4:14) are, as in 4:6, the apostles. The apostles were to be witnesses (Acts 1:8; 2:32). One qualificattion to be an apostle was to be an eye witness (“beheld” – 4:14) of the resurrection (Acts 1:21-22).

Perfect Love (1 John 4:17-18)

This could have been discussed under the heading of “results of loving one another.” In this section we are speaking only of “perfect love” (4:18). This “perfect love” gives us “boldness in the day of judgment” (4:17). We are not bold to stand before God because of doubts, our doubts are because of a lack of obedience and our lack of obedience is because of an imperfect love. It is also true that “perfect love casteth out fear” (4:18). The word for “fear” (Greek, phobos) is defined as: “1. fear, dread, terror . . . 2. reverence, respect” (Joseph Thayer, Greek-English Lexicon, p. 656). Perfect love does not cast out the reverence we owe the Almighty. It does cast out the dread and terror of the disobedience (when they turn to God in loving obedience). Some might ask, “What about Matthew 10:28?” If there is any fear (dread, terror), let it be of God that it might bring us to obedience, but perfect love casts this out. If any fear (reverence), it must be of God.

Confess “Jesus Christ . . .” (1 John 4:15)

“Whosoever shall confess that Jesus is the Son of God, God abideth in him, and he in God” (4:15). This is the same basic idea we found in 4:2. We are to confess with our mouth and also with a life lived for Him. This is not “six word salvation.”

Liar (1 John 4:20-21)

Love of brethren is necessary to love God: “If a man say, I love God, and hateth his brother, he is a liar . . . ” (4:20). It is impossible (“cannot”) to love God while hating one’s brother. Brotherly love is the “commandment” (4:21) of God. If one does not love his brother he cannot love God; if he does not love God, he is going to hell (1 Cor. 16:22).

Conclusion

Brethren, do you know about your eternal salvation? Do you love God? You do not unless you love your brethren. God said so.

Truth Magazine XXIII: 4, pp. 70-71
January 25, 1979

By Mike Willis

Can you imagine the stir which was created when Jesus Christ came to the Jews and made fantastic claims about Himself? Try to imagine, if you can, what effect it would have on us today should a man come to us claiming to be God in the flesh, saying that he had more authority than the law of God, teaching new commandments as binding upon men, stating that he had power to forgive sins, etc. We would draw the conclusion that this man was either a lunatic or the most egotistical person ever to be born. That would be true, unless he was able to prove the authority when he claimed by verifying signs as Jesus did.

Yet, Jesus came into the world making claims just exactly like these. He said that He was eternal (Jn. 8:58; 1:1). He claimed to have the ability to raise the dead (Jn. 5:29). He claimed to have the power to judge all men (Jn. 5:27). He even claimed to be equal to God (Jn. 10:30-33; 5:18). Hence, Jesus claimed to have all authority (Matt. 28:18).

Though there are a number of biblical proofs of the authority of the Son of God, I want to consider just a couple of texts which show the authority of the Son of God. Many others could be added if more biblical material were included in this study yet these will demonstrate the authority of Christ.

The Sermon on the Mount

When Jesus concluded the Sermon on the Mount, “the people were astonished at his doctrine: for he taught them as one having authority, and not as the scribes” (Matt. 7:28-29). Just by listening to Jesus preach, the people could perceive the difference in His authority and that of the Jewish teachers. Even as we read this sermon, we can see what made the people amazed at His teaching. Notice the several times in which He contrasted what Moses and Moses’ interpreters taught with His own words:

Ye have heard that it was said by them of old time, Thou shaft not kill; and whosoever shall kill shall be in danger of the judgment: But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of judgment . . . . (Matt. 5:21-22).

Ye have heard that it was said by them of old time, Thou shaft not commit adultery: But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart (Matt. 5:27-28).

Again, ye have heard that it hath been said by them of old time, Thou shall not forswear thyself, but shalt perform unto the Lord chine oaths: But I say unto you, Swear not at all . . . (Matt. 3:33-34).

Similar contrasts between what Jesus taught and what Moses said or what Moses’ interpreters said are found in Matt. 5:38-39, 43-44. In each of these, the authority of Jesus Christ is placed beside that of Moses in such a way that people could see that what Jesus taught was superior to that which was revealed through Moses.

Hence, the authority which Jesus has is manifested by His teaching. People could see His authority in His teaching. His was not an authority which rested upon His understanding of Moses’ law; His authority rested in Himself. The people perceived this and were amazed.

In His Miracles

The authority of Jesus Christ was also evident from the miracles which He performed. The different miracles show His authority over various things (over nature, time, space, etc.). Yet, one miracle is instructive because it shows the authority which Jesus has over sin; it demonstrates His authority to forgive sin. Read the following miracle:

And he entered into a ship, and passed over, and came into his own city. And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee. And, behold, certain of the scribes said within themselves, This man blasphemeth. And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts? For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise and walk? But that ye may know that the Son of man bath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto throe house. And he arose, and departed to his house. But when the multitude saw it, they marvelled, and glorified God which had given such power to men (Matt. 9:1-8).

This miracle demonstrates a number of evidences of the power of Jesus Christ. Consider the following:

(I) Jesus’ ability to know the hearts of men. Before the scribes even voiced their objection that Jesus was guilty of blasphemy, Jesus answered it. He knew what they were thinking before they even said it. Paul later asked, “For what man knoweth the things of a man, save the spirit of man which is in him?” (1 Cor. 2:11). No man can know what others are thinking except they vocalize their thoughts. No so with Jesus! He knew these men’s thoughts before they stated them.

(2) Jesus’ power to heal diseases. When Jesus but spoke the word, this man was healed. No man has the power to heal diseases in this manner. Men seek to heal diseased bodies through medical means and are sometimes successful. Jesus healed diseased bodies by His spoken word. Hence, we see His authority over diseases manifested in this miracle.

(3) Jesus’ authority over sin. The miracle which Jesus performed in healing the palsied man’s disease occurred in order to demonstrate that Jesus had the authority on earth to forgive sins. When Jesus said to the palsied man, “Son, be of good cheer; thy sins be. forgiven” (Matt. 9:2), He stated His authority to forgive sins. Yet, no one could tell whether or not He possessed such authority from the mere statement that a man’s sins were forgiven. Hence, Jesus healed this man of his disease in order that men might see that the Son of Man has authority to forgive sins. This miracle is particularly significant because of Jesus’ ministry to “save his people from their sins” (Matt. 1:21). It shows His authority and power over sin.

His Authority Over Nature

Another of the miracles recorded early in the book of Matthew clearly demonstrates Jesus’ authority. Read the following miracle:

And when he was entered into a ship, his disciples followed him. And, behold, there arose a great tempest in the sea, inasmuch that the ship was covered with the waves: but he was asleep. And his disciples came to him, and awoke him, saying, Lord, save us: we perish. And he saith unto them, Why are ye fearful. O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm. But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him! (Matt. 8:23-27).

Who can read this without being impressed with the power and authority of Jesus of Nazareth? His control of nature as manifested in His ability to calm the sea and quiet the winds is astounding.

When I was in high school, hurricane Carla hit the coast of East Texas. The winds pounded the coast, reaching 100 m.p.h. in force. The waves destroyed buildings, cars, houses, etc. One of our friends who lived twenty-six miles from the coast had water three feet deep in his newly constructed house. The power of that storm was unbelievable. Having moved to this area of Ohio, I am near Xenia – a town struck by a tornado several years ago. I have seen movies of that storm and the destruction which it wrought. People still manifest the signs of fear of another devastating storm.

Yet, my Lord Jesus manifested His control over nature. When a similar storm struck the Sea of Galilee, He calmed the sea and stopped the wind with His spoken word. This miracle caused the disciples to marvel saying, “What manner of man is this, that even the winds and the sea obey him!” (Matt. 8:27). Clearly this miracle demonstrated the power and authority of Jesus Christ.

Conclusion

It is no surprise to me that when I come to the conclusion of Matthew’s gospel, Jesus is recorded to have said, “All power is given unto me in heaven and in earth” (Matt. 28:18). What other explanation is possible to explain His mastery over the crowds in His teaching, His power to read the hearts of men, His ability to calm the forces of nature, His power to heal diseases, and His power to forgive sins? Indeed, Jesus is in possession of all authority!

May we worship and adore Him for His power and grace. Recognizing His power, let us confess Jesus as our Lord and

be obedient to Him. “Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Phil. 2:9-11).

Truth Magazine XXIII: 4, pp. 67-69
January 25, 1979

By Doug Seaton

Jesus Christ is the “author and finisher of our faith” (Heb. 12:2). An author is “one who leads.” A finisher is one who is “a completer, finisher, one who brings any scheme or enterprise to its full and perfect consummation.” 1 he Hebrew writer tells us to “look to Jesus the author and finisher of our faith.”

We need to look to Jesus to be encouraged by His greatness and motivated by His example. Jesus came into this world and lived a perfect life. By looking to the example of Jesus we can be more pleasing unto God.

Too many Christians are following the examples of the world in conduct, in speech, in dress, and in manner of life. The child of God needs to take a long look at his life and see if he is following the example of Jesus or the example of ungodliness found in the world. Too many are following the world. The gospel is often hindered in areas because of the moral lives of members.

A great many people in the world want to look to Jesus for salvation, but they do not want to follow His example of how to live. By following Jesus we will not only start on the road toward heaven, but we will finish the road and inherit an eternity with God.

One example Jesus left us was that of compassion. Jesus was a compassionate person. He wept at the death of Lazarus (John 11:33-36). Jesus showed us that even though there is life beyond the grave there is still sorrow for loved ones left behind. Jesus also showed his compassion when He saw the multitudes as sheep without a shepherd (Matt. 9:36). We need to be able to feel with people when they have sorrow. We also need to train our eyes to be like Jesus and be able to see that the world is lost and needs Jesus to lead them. When more Christians can look at the world and have compassion on lost souls, we will have more Christians who will be teaching others.

Jesus also left us an example of obedience. Jesus was an obedient son. “Though he were a Son, yet learned he obedience by the things which he suffered” (Heb. 5:8). We need to realize that obedience to God is essential. Not only did Jesus show obedience, but He taught obedience. Jesus taught that there was more to being pleasing to God than just saying that a person believed (Matt. 7:21). Many people today will obey God as long as what God wants them to do is what they want to do. When there is a conflict between their will and God’s will, they follow their will. This is a religion of convenience instead of conviction. To be pleasing unto God we must obey all of God’s laws. Partial obedience is not obedience at all.

The final characteristic of Jesus we want to look at in this article is His desire to put God first. When Jesus went to the temple at age 12, Luke records that Jesus was missing from His family as they journeyed toward home. They later found Him in the temple asking and answering questions concerning the law. When Jesus’s parents asked Him what He was doing”‘ He told them “i must be about my Father’s business” (Luke 2:491. Throughout the life of Jesus, He put first things first. He taught that it is essential for us to put God first. “But seek ye first the kingdom of ,for us his righteousness; and all, these things shall be added unto you” (Matt. 6:33). Many today put the wrong things first. Frequently, members vacation in places where they do not have opportunities to worship. To them a vacation is more important than worship. Others skip services to attend school functions, parties, and other social gatherings. Many work so many hours that they do not have any time to do any work for the Lord. All of us need to arrange our lives where God is first and all other things take their proper place. We need to remember the words of Jesus, “No man can serve two masters: for either he will hate the one, and love the other, or else he will hold to the one, and despise the other. Ye cannot serve God and mammon” (Matt. 6:24). Who are you serving?

Truth Magazine XXIII: 4, p. 66
January 25, 1979