Truth Magazine

By Irvin Himmel

One of the great texts of the New Testament is the following from the pen of Paul the apostle:

For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek (Rom. 1:16).

To be ashamed of something is to have a feeling of disgrace, dishonor, or impropriety. In one of the parables of Jesus we are told of a man who lost his job because he had wasted his master’s goods. It appears that he had no training for any other line of work, and he was ashamed to beg (Lk. 16:3). Some in this modern age have no shame that restrains them from begging, especially begging help from the government! And there are people who go from city to city begging from churches (not to mention churches that constantly beg from the whole brotherhood). Work is still honorable. Able bodied persons ought to be ashamed not to work.

Note that Paul said, “I am not ashamed of the gospel.” In relation to the good news or glad tidings of salvation through Christ, Paul felt no emotion of disgrace, dishonor, or impropriety. Let us now think of a few of the ways in which Paul proved that he was unashamed of the gospel.

1. Paul was not ashamed to believe the gospel. Although he fought against the Lord by persecuting His disciples in former days, Paul put his whole confidence in the Deity of Jesus. From the time that the Lord spoke to him on the road to Damascus to the day of his death, he believed with all his heart. “Lord, what wilt thou have me to do?” was Paul’s attitude the moment he became a believer (Acts 9:6).

Despite his past deeds performed “ignorantly in unbelief” (1 Tim. 1:13), Paul fully committed his heart to child-like faith in Jesus. When surrounded by idolaters, Paul was not ashamed to believe the gospel. He labored to turn men “to God from idols to serve the living and true God” (1 Thess. 1:9). When in the midst of worldly-wise philosophers, Paul was not ashamed to believe the gospel. In Athens among the Epicureans and Stoics he preached Jesus and the resurrection (Acts 17:18). Among the Jews who were wed to the law of Moses and the traditions of their fathers, Paul was not ashamed to believe the gospel. He told his Jewish hearers that by Jesus “all that believe are justified from all things, from which ye could not be justified by the law of Moses” (Acts 13:39).

2. Paul was not ashamed to obey the gospel. The Lord Jesus sent Ananias to him at Damascus to make known what he needed to do. Finding him a praying and repentant believer, Ananias said, “And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord” (Acts 22:16). He “arose, and was baptized” (Acts 9:18).

Later he wrote, “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life” (Rom. 6:3,4). Paul knew that one must obey from the heart to be made free from sin (Rom. 6:17,18).

3. Paul was not ashamed to proclaim the gospel. What he believed was no carefully concealed secret. Shortly after his baptism, much to the astonishment of the Jews in Damascus, “he preached Christ in the synagogues, that he is the Son of God” (Acts 9:20). He went from country to country, town to town, among Jews and Gentiles alike, among the learned and unlearned, over land and over sea, in fair weather and in foul weather, preaching the gospel.

Paul’s attitude toward the proclaiming of the gospel was one of readiness. To the saints at Rome he wrote, “I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. So, as much as in me is, I am ready to preach the gospel to you that are at Rome also” (Rom. 1:14,15).

4. Paul was not ashamed to suffer for the gospel. He viewed the gospel as the means by which life and im= mortality are brought to light. He was appointed a preacher, an apostle, and a teacher of the Gentiles. “For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day” (2 Tim. 1:10-12).

Unashamed to suffer for the gospel, he did not want others to be ashamed of his tribulations. “Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God” (2 Tim. 1:8). Peter urged Christians not to be ashamed to suffer for the cause of right. He wrote, “Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf” (1 Pet. 4:16).

Today, many people act as if ashamed to believe and obey the gospel. Jesus said, “For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed. . .”(Lk. 9:26).

Truth Magazine XXII: 48, p. 779
December 7, 1978

By Harry L. Lewis

We must always keep in mind that the counterfeit is never as good as the original in religion. This statement is true with regard to most other things in this life but especially is it true with reference to religion. When the apostles began to preach the message of Jesus and to prove it with miraculous action, it was inevitable that some should see the possibilities of gain in power, money, or popularity and begin to counterfeit the message and the proofs as well (Gal. 1:6-9). Men who have been influenced more by greed than by the promise of salvation have been around from the first century to this. Ananias and Sapphira as well as the Simon of Acts 8:9-22 are some examples of the folks I am speaking of. There was seven such people spoken of in Acts 19:13-20. It is in relation to these seven vagabond Jews, exorcists, that I would like to direct some remarks about the true and the counterfeit in religion.

The first thing I would like for us to see is that they took this upon themselves (verse 13). This has always been the brand of the false, the counterfeit, in matters religious. Notice that these men tried to give some respectability to what they were doing by saying it was in the name of Jesus, the one Paul preached. How many times have you heard some preacher try to justify something he was doing by using the name of Jesus or the name of Paul without telling you where either of these actually said anything about what was being done? There is not a single denomination in existence which did not begin with someone taking something upon themselves. The name, organization, or the practice of these groups come from men and not from God. Some of these churches have changed all three of these; others have been satisfied to change one or two. Keep in mind that if men had not “took upon them” this power to change what God demanded they would have reproduced the church of the New Testament instead of coming up with something different.

The second point I would like for us to see is that this was done by religious leaders. This fact may not amount to much but it seems to me that teachers and leaders should be extra careful about taking liberties with the word of God. These seven men were sons of a chief religious leader. They had a good chance to learn the fact that God never respects a person who “takes it upon himself” to make decisions for Him. Take, for instance, Saul (1 Sam. 13:1-14). Saul “took upon him” the power to offer sacrifice. God was not pleased. Saul knew enough about the religion of God to know that he should not do something that God had not authorized him to do, but he “forced himself” (v. 12). People should never “force” themselves to do something in religion which God has not authorized them to do. This is especially true with regard to religious teachers and leaders for they have the resources to know better. Our liberal brethren have “forced” themselves into the support of every hair-brained scheme in the book by saying, “It is a good work.” I am amazed that they have never “took upon them” to get on the new-exorcist band wagon in the name of “Jesus whom Paul preacheth.” Is ridding the world of demon rum and demon tobacco a good enough work? (Remember our modern-day exorcists think that these were the kinds of demons Jesus dealt with.) Always remember that even the apostles Jesus appointed religious leaders) were never given the authority to “take upon them” the binding and loosing authority but were told to bind what had already been bound in heaven and loose what had already been loosed in heaven (Matt. 16:19).

One more thing we need to see is the fact that even the evil spirits recognized the need for authority in this matter. In verse 15, they asked, “Who are you?” It is as if these demons were saying, “Who do you think you are?” What a large ego a person must have when he “takes upon himself” to do something for or in the name of God. When God has said nothing to us we had better stay-out of it. When someone “takes upon himself” to speak what God has not revealed to all men we might ask, “Who do you think you are?” When some preacher tries to urge a congregation to support some organization to do the work which God gave the church to do, we might ask, “Who do you think you are?” When someone tries to saddle the church with subsidizing some money-making scheme he has dreamed up, we might ask, “Who do you think you are?” Remember, those who claim authority they do not have are bound to failure as these seven men were. While you are remembering, how about remembering the Herald of Truth? What has happened to it? It did so well for a while. How many of the preachers who defended this monster in the beginning would be willing to do so now?

Last of all, let us look at verse 17. Be assured that the cause of Christ will prevail in spite of the false claims of bunko artists and phoney fellows who deal in counterfeits. There are a lot of counterfeits among churches, preachers, and “good works.” This is not new. We find these on nearly every page of the Bible. Paul said they were necessary to prove the true children of God (1 Cor. 11:19). Have faith that the other side of the coin is the true church, the faithful gospel preacher and those who are full of the good works you can read about in the Bible (2 Tim. 3:16-17). The true man of God does not need a drum and bugle corps following him around to motivate him to do the good works which God teaches him to do.

Truth Magazine XXII: 49, p. 790
December 14, 1978

By Jimmy Thomas

Jimmy Thomas-a friend, brother, and gospel preacher-wrote two separate articles a few years ago entitled “Who to Fellowship?” and “The Threat of Modernism.” Both of his articles warn against some Classical Signs of Creeping Liberalism, therefore the two are here combined, adapted, and edited under that title. He and other brethren have recognized these signs over a period of several years and in the lives of many who were departing from the faith. We who are younger may gain valuable insights from “those who by reason of use have their senses exercised to discern both good and evil” (Prov. 11:14). Ron Halbrook

In 1950 Foy E. Wallace, Jr., warned of the threat of modernism in the church. “The movement,” he wrote, “toward modernism in our own ranks the past decade is cause for a note of alarm ….Twenty five years ago a fine toothed comb could not curry a modernist out of the church of Christ; but today we can take a hay rake and bale them up” (Torch, July, 1950; James P. Needham, 1600 Oneco Ave., Winter Park, FL 32789, plans to reprint this excellent volume in 1978, RH).

Now, after another quarter of a century, those bales are stacked to the rafters in the loft, crib, and stables of some churches. As Leroy Brownlow stated, “Brethren, there was a time when we could say we had no modernism in the Lord’s church, but we cannot say that today” (“Faith For A World In Doubt,” March, 1965, p. 239).

Modernism Defined

Modernism is not a particular doctrine like “faith only” or “the impossibility of apostasy.” It is more of a way of thinking, a liberal attitude toward the Bible. It is a compromise with “this present evil world” (Gal. 1:4).

Modernists seek to harmonize Biblical accounts with what is considered current popular thought. Science and individual experience replace the Bible as authority in religion. Since the theories of scientists and experiences of individuals vary with time and persons, modernism has no fixed standard of truth. As James Bales puts it, “all is in a state of flux and flow” (Modernism: Trojan Horse In the Church, p. 136). That which is stoutly affirmed today may be denied tomorrow.

Every modernist becomes a law unto himself. Right is what he thinks is right. He lays down the rule that there are no rules. Everything is relative. Nothing is firm, he affirms.

One modernist may disagree with another on numerous points, yet still hold common ground with respect to their general attitude toward divine revelation. Most reject, to varying degrees, the inspiration of the Scriptures, creation, Bible miracles, the virgin birth, the atonement, bodily resurrection of Jesus Christ and his second coming. Others may retain some semblance of belief in these fundamental facts, yet seek to reconcile the Bible to their own way of thinking and practice. Such an attitude is modernism regardless of where it is found.

Modernism is unbelief. It is only a way station on the road to atheism. Some travel the full route, while others just float about from station to station with no certain dwelling place. They know neither where they are nor where they are headed.

Causes of Modernism

Human wisdom has ever been a chief cause of infidelity. Men get so puffed up with their own learning that they do “not like to retain God in their knowledge” (Rom. 1:28). Paul warned of such worldly wisdom (1 Cor. 1:20-31; Col. 2:8-12).

In the last generation the increasing clamor for “an educated ministry” in the church has sent preachers scurrying to the big universities for higher degrees. There they were exposed daily to a relentless barrage of anti-scriptural philosophies from both teachers and fellow students. Most, if not all, have been affected to some degree by this influence. These “Doctors” of “NeoOrthodoxy” have insidiously peddled their sugar coated pills from pulpits, classrooms, and in their writings until many have become immune to the gospel antidote. They have been aided by elders, teachers, and others of similar background.

Another cause is the age old craving of man to be fashioned according to this world (Rom. 12:2). If he thinks that modernism is the accepted thing then he wants to appear as much like one as possible. Liberals either arrogantly assert or strongly imply that all true scholarship lies with them (cf. Job. 12:2). Those who have a desire to be acclaimed as scholarly are easily drawn to their side.

The attraction of the new appeals to some. They have been misled into thinking that the old is bad and the new is good. Like the Athenians they constantly strain their ear toward the novel (Acts 17:21). Such people are often duped into falling for an old error under a new label. Such is modernism.

A few have grown tired of fighting the good fight and have surrendered to unbelief. They are suffering from battle fatigue. Younger men, who have seen little action, often shrink back from the trenches with fear after viewing the scars of older warriors. Some decide to switch rather than fight (cf. Gal. 6:9; 1 Cor. 15:58).

Early Symptoms of Modernism

Modernism is a spiritual disease, which if detected and treated early, can be cured; but, if allowed to run its course, will surely lead to infidelity and finally to the pits of hell. Yet, like some dreaded diseases of the body, it is hard to recognize in its beginning stages. The unwary may not discover its presence until it reaches the terminal point.

To the cautious and discerning there are certain telltale signs that indicate the presence of the “germ” in the soul. Every disciple should be aware of these early symptoms for his own protection and that he might be able to help others also.

1. Those with definite modernistic tendencies eventually trip themselves up by their speech. Modernism has its own vocabulary and such are quick to adopt it. They speak of, “testifying for the Lord,” “witnessing for Christ,” and “accepting Jesus as your personal Savior.” They chide others for “answering questions that no one is asking.” Emphasis is placed on “preaching the Man not the plan.” Their conversation is usually sprinkled with such phrases as, “the spirit not the letter,” “God’s imputed grace,” and “the Spirit working among us.” They seem to have a greater interest in restoring the “Restoration Movement” than in preaching the first century gospel.

2. Such. persons talk in vague generalities. They are seldom clear on any point. It is hard to “pin them down.” They are often given to double talk. Words are used with a different meaning from that generally accepted. They “accentuate the positive and eliminate the negative.”

3. The like to be recognized as learned scholars, always striving to speak on a high intellectual level. When questioned concerning their liberal teachings, they will cry about being misunderstood. Most of then are in a fog of uncertainty and do not understand themselves.

4. Those influenced by modernism talk about being broad-minded and advocate freedom of thought and expression. But they really want this only for themselves; for, where they can, those of opposing views are suppressed. Brethren who oppose error and insist on “a thus saith the Lord” are ridiculed as “legalists,” “keepers of orthodoxy,” and charged with “judgemental meddling.” At the same time such may go among those who practice error, yet never lift their voice against it.

5. These neophyte modernists never like to be questioned closely. They scoff at debates, but are willing to engage in dialogues, where points and issues are never pressed and everyone usually leaves more confused than when they came. Such doubters thrive where confusion reigns. They ask, “Do you know everything?” and then cast doubt on the possibility of being certain on anything.

6. Such always make a display of their professed piety and humility. They pretend to be so good and sweet; at least until someone steps on their rattlers, then they will show their fangs. To listen to them you would think that they had a corner on love. All who imbibe their loose attitude toward Divine authority are filled with love, while those who do not are guilty of hate.

Agitation Over Fellowship

7. Lack of certainty regarding truth leads to a desire for broader unity. As denominational error and other forms of sin seem less ominous, some form of fellowship with those who practice such things becomes more inviting. Consequently, the embryo modernist becomes greatly disturbed over the question of whom to fellowship.

This has never been a great problem for those who have spoken out plainly against every false way. For instance, salvation is by God’s grace; but through out faith-an obedient faith. When we do all that God requires, we do not annul His grace. We simply meet the conditions of grace which He has laid down. When we preach these truths plainly, those who teach salvation solely by grace or by faith only will not desire our fellowship.

Jesus built one church and all of the saved are added to it. This church is not a denomination nor is it made up of denominations. Those in denominations do not clamor for the fellowship of those who preach the truth on this matter.

We must continue to preach that instrumental music in worship, church donations to human institutions, sponsoring church arrangements, church related recreation, etc., are all without divine authority and, therefore, sinful. If we continue to teach Bible truth on such subjects, those who practice these things will not want our fellowship and will not press for it.

The truth repels as well as it draws. It is impossible to visualize one who strongly exposes the errors of the above doctrines and practices being welcomed with open arms into the assemblies of those who engage in such. We should preach to any group if given the opportunity, but we should not leave them both undisturbed and still in their error. Brethren who preach the truth and oppose all forms of error find that the matter of fellowship usually takes care of itself. On the other hand, brethren who find the line between truth and error increasingly blurred become greatly disturbed and highly agitated over the fellowship issue.

Concluding Exhortations

When you begin to see some of these traits cropping out in certain ones, it might be an indication of modernistic leanings and a signal to take warning. But let none go off half-cocked, shooting from the hip at anything that moves. Innocent persons will be hurt and the cause of Christ hampered. Make sure that what we call the truth is truth-not the opinions of the elders. Also, be certain that what is branded error is really error-not some truth of which we are ignorant.

Deal gently and patiently with those who are babes that have honest doubts. But those who are older and experienced that “privily bring in destructive heresies, denying even the Master that bought them,” and who lead many astray (2 Pet. 2:1-2), blast them out of the sky. Above all, let us be certain that our own feet are planted firmly upon the solid rock.

Truth Magazine XXII: 48, p. 780-782
December 7, 1978

By Ron Halbrook

For The Truth’s Sake, the gospel should be preached to the lost and the lost should seek the gospel. Men often laugh at or even bemean gospel preaching. “For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. . . it pleased God by the foolishness of preaching to save them that believe” (1 Cor. 1:18-21). Not merely the action of proclaiming just any message will save, but only the message contained in Scripture will save.

Much preaching today is worse than a loss of time, It will bring damnation in eternity. Many preachers sound like ball coaches giving a pep-talk at game time. Human wisdom is expounded by some “Right Reverend” clergymen who have obtained their credentials from Such-and Such Theological Seminary and have been “Ordained” by powers that be. The pro’s and con’s of political problems or civic issues are discussed by other men of “the cloth.” The “nice talks” often given are directed more at making men acceptable to themselves rather than acceptable to God. To give hope beyond the grave and salvation in eternity, preaching must go:

(1) Back to Jesus Christ. Jesus Christ came to save us from our sins (Jn. 3:16). Angels announced Him as Savior, God with us, Christ the Lord (Matt. 1:18ff; Lk. 2:8ff). His miracles were more than humanitarian deeds, they were witnesses to His Deity (Jn. 5:36). His power to heal proved that “the Son of man bath power on earth to forgive sins” (Jn. 9:6). His death was not misguided zeal or simply an example of sacrificial goodness; but, “while we were yet sinners, Christ died for us”-He died “for many for the remission of sins” (Rom. 5:8; Matt. 26:28). After rising from the dead, Christ proclaimed, “All power is given unto me in heaven and in earth” (Matt. 28:18). On the basis of this authority, He sent chosen messengers into all the world to “preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned” (Mk 16:15-16). For this cause, Paul said, “I determined not to know anything among you, save Jesus Christ, and him crucified” (1 Cor. 2:2).

(2) Back to the Apostles. The theologies, creeds, confessions, catechisms, clergies, conferences, and conventions of men are just that, and no more: Of Men! The Father did not call for such, Christ did not authorize it, and the Holy Spirit did not reveal it. Who then has the authority to show us Christ and His will? He chose apostles or special messengers in the first century. Through them, He revealed “on earth” the eternal plan of God determined “in heaven” (Matt. 16:19). “All truth” was delivered through them and was to be binding “once for all” ages and all men (Jn. 16:13; Jude 3; 2 Pet. 1:13-15). “The apostles’ doctrine” was “the doctrine of Christ” and, therefore, the absolute standard for understanding “the spirit of truth and the spirit of error” (Acts 2:42; 2 Jn. 9; 1 Jn. 4:1-6).

(3) Back to the Bible. When inspired men preached Christ, they did not offer “interpretative dance,” theatrical drama, or paintings to be admired and adored. Rather, they proclaimed Jesus Christ in words . . . which the Holy Ghost teacheth”-words were the vehicles of God’s message (1 Cor. 2:13). The Lord also inspired these men to inscipturate or write down the words of truth (2 Tim. 3:16-17). “The things that I write unto you are the commandments of the Lord” (1 Cor. 14:37). “When ye read, ye may understand” (Eph. 3:4). The message of salvation was first given by mouth and then by pen (2 Thess. 2:15). Bible preaching is the apostolic message of Jesus Christ. For the truth’s sake, we must have this and no other!

Truth Magazine XXII: 49, p. 786
December 14, 1978