Truth Magazine

By Paul Krenek

In the Spring and Summer of 1893, John William McGarvey delivered a series of sermons recorded, compiled, and printed by those who had the foresight to recognize their value to current and future generations. In his book, McGarvey states in the preface, “I have no partiality for volumes of sermons for I have derived from them comparatively little benefit. In this I suppose myself to be different from many others, for with many good people such volumes appear to be favorites. They should certainly prove helpful to religious persons who are frequently denied the privilege of hearing the living preacher, and they serve as a homiletical aid to such young preachers as can study them without imitating them.” I personally am thankful that someone took the initiative to see that this work and others were preserved for the benefit of Christians who would follow.

J.W. McGarvey was born in Kentucky in 1829 and lived 83 years. He became one of the ripest scholars in the brotherhood. He spent all his adult life defending the Faith and was a man of deep convictions. McGarvey believed the Bible implicitly and could not tolerate men who cast reproach upon it or rejected its authority. He was often branded a “legalist” and a “conservative,” but was always a relentless defender of what he believed the Bible taught. His boldness in proclaiming the truth was characteristic of the Restoration Movement that abounded in debate, spiritual criticism, and dispute in the search for truth. McGarvey’s articles appeared in many religious publications of that day.

Preachers of this era fought furiously for their ideas. They took no offense at criticism and expected no one else to. Men born of more modern times have found it hard to understand that one can staunchly defend the Scriptures without feeling or taking the criticism personally.

McGarvey’s approach to the word was evident in his every sermon. His appeal was always to the Scriptures and he believed 1 Peter 4:11, “If any man speak, let him speak as the oracles of God.”

McGarvey, a highly educated man, spoke using an oratory style as did many preachers of his time. He quoted Scripture to sustain and support his points. McGarvey recognized the intelligence of his audience and appealed to them to make spiritual decisions based upon the truth of the gospel. He understood the spiritual need of all men and he understood his serious duty of deliverance of the truth. As we set out to read any work written by man, we need to remember the words of Paul in 1 Corinthians 4:6, “not to think of men above that which is written.”

McGarvey understood that faith’s foundation resides in the inspiration of the Bible. In the first sermon of his book “Inspiration of The Scriptures,” he set out to show by internal evidences how the Bible is indeed inspired of God and demands the deepest respect of all who study it. McGarvey followed a logical order in the presentation of the sermons recorded in his book. In two sermons, McGarvey deals with man’s greatest problem, sin, and shows that God’s hatred of sin should cause all men to turn from it. After setting forth man’s greatest problem, sin, McGarvey next moves to man’s greatest hope, “Redemption in Christ.” In this sermon McGarvey uses Ephesians 1:7-8 as his text and shows Christ as the basis of man’s hope.

The next sermon is titled “The Remission of Sins.” The main point of this sermon is that one can know without doubt that the forgiveness of sins has occurred, not by feelings or heart-felt emotion, but by obedience to the will of God. In the next four sermons McGarvey deals with the subject of “Conditions of Forgiveness.” In opposition to Calvinistic concepts of salvation he stresses that man is personally responsible for his part in saving his own soul; that God offers pardon on his conditions. In sermons ten through thirteen McGarvey studies cases of conversion in the New Testament showing the response of many who heard and obeyed the gospel of Christ. Those responses recorded in the New Testament are the same responses that will save men in our generation and in all generations to come.

In two sermons which McGarvey calls “Cases of Non-Conversion,” he deals with the rejection of the gospel by Felix and Agrippa. The hearing of the gospel will always bring some response. It may be obeyed or it may be rejected. Each hearer must make his own decision. Christians are to “plant” and “water,” and God will give the increase. In his sermon titled “God is Not Mocked” using Galatians 6:7 as the text, McGarvey sets forth this great principle of truth using Old Testament characters to show how man will reap what he has sown. Two sermons that I especially enjoy reading are on di-vine providence tracing the lives of Joseph and Queen Esther. We can learn by the lives of each of these characters that life has many trials, but God is in control and those who persevere in their faithfulness to him will ultimately be victorious.

McGarvey records two sermons on the church using the Jerusalem church and the Lord’s letter to the seven churches of Asia as examples and admonitions for us today. Between these two sermons, there is one titled “Church Finances” in which brother McGarvey correctly states that all are to “give as God hath prospered him,” and to give cheerfully (1 Cor. 16:2; 2 Cor.9:7). He also says that a part of the work of deacons is to determine how much each family ought to give. I do not agree with this part of the sermon and can find no passage or principle in Scripture that teaches the deacons to pry into the personal finances of any member. Preachers and elders should encourage liberal giving, but each will answer to God in the matter of being faithful stewards over that which God has blessed us.

A sermon on “The Jordan River” is both interesting and enlightening. McGarvey gives a history of the river by intertwining Bible events and geographical aspects of what he calls “the most famous river in the world.” Perhaps no book of sermons would be complete without one on prayer. McGarvey uses James 5:16 as his text for this sermon. His main thrust is that we should pray in faith, being careful what we pray for, and realize that God has ways of answering prayer in ways that finite man cannot see or understand.

Brother McGarvey closes his book with a sermon titled “Believing a Lie.” This sermon points out the dangers of believing a lie. McGarvey uses several examples showing the disastrous results of believing a lie in matters pertaining to material things. How much more serious it is to believe a lie in spiritual matters.

I would recommend this book for all who seek the benefit of reading sermons that were preached in earlier generations by gospel preachers. We should be thankful for men such as J. W. McGarvey who spent their lives in the study of the Bible and for their works that have been pre-served for our benefit.

Guardian of Truth XL: No. 23, p. 11-12
December 5, 1996

By Andy Alexander

Scriptural Elders and Deacons, H.E. Phillips, $15.95.

Scriptural Elders and Deacons by brother H. E. Phillips is an excellent work on an important and controversial Bible subject. It is equally valuable today as an aid to studying the eldership as it was when first written. There has been and always will be a great need for qualified elders in the Lord’s church.

This book is a valuable tool for all Christians, but especially younger preachers will find it to be of great help as they grapple with the problems associated with the eldership. Many questions and problems that relate to the eldership in a local congregation are confusing and perplexing to a young man trying to do the work of an evangelist. Brother Phillips has examined this subject from many different aspects and given sound answers to many questions that arise concerning it. The experience of brother Phillips, his sound biblical reasoning, and concern for the Lord’s church have all gone into this book and can be a great help to a young preacher as he faces questions and problems surrounding the eldership. It will also be a beneficial tool for sermon preparation and class instruction.

The intent of brother Phillips in writing the book can be gleaned from the title itself, Scriptural Elders And Deacons. His goal in his own words is: (1) To present the New Testament truth on the organization of the church of Christ with equal force as we would teach on any other phase of the church. (2) To teach that which will help develop a strong church spiritually. Large numbers are not always a sign of spiritual strength (Matt. 7:13-14). (3) To speak in the fear of God and the judgment, with-out partiality toward anyone. I wish to follow the charge Paul gave to Timothy in preaching the “things that thou hast heard of me among many witnesses” (2 Tim. 2:2), to “observe these things without preferring one before another, doing nothing by partiality” (1 Tim. 5:21). In this connection Paul gave instructions for the qualifications and appointment of elders and deacons in the church.

I believe that brother Phillips fulfilled his stated purpose. He deals with the necessity of being organized in a scriptural manner, dangers surrounding the eldership, false ideas concerning the eldership, the qualifications of elders and deacons, and many questions that repeatedly arise among brethren concerning the eldership.

This book is an excellent resource work for sermon material on the subject of elders and deacons. Brother Phillips also goes into detail on the congregation’s responsibility in the selection of elders and deacons and their relationship to them. He even devotes a chapter to the wives of elders and deacons entitled “Concerning Wives of Officers of the Church.”

I have preached several lessons on this subject in the few years that I have preached and this book has been a great help to me in organizing my lessons. The chapters are writ-ten in outline form with Roman numerals denoting the major points and each heading and sub-heading numbered for easy reference. This makes it especially easy for looking up in-formation on specific points or questions.

Some of the more trying questions that brother Phillips addresses in this book concern:

 Must an elder have a plurality of children to meet the qualification of having faithful children?

 Can a man continue to serve as an elder after his wife dies?

 Does the wife of an elder have to be a Christian?

 Can a woman serve as a deaconess?

 Is it right to pay an elder for his services?

 Is a man qualified for the eldership whose daughter at-tends dances?

 Must a congregation appoint qualified men to serve or can a substitute be made for the eldership (business meeting, evangelistic oversight, etc.)?

 Is “blameless” the only qualification?

 Must an elder be married?

One may not agree with every conclusion that brother Phillips reaches in answer to these and other questions he addresses, but most will appreciate the effort he has put forth in attempting to answer them. Some preachers and Bible class teachers steer far away from controversial subjects and are afraid to let their views be known for fear that some may be offended or their job may be in jeopardy, but brother Phillips is not guilty of such cowardice as he discusses the eldership.

Brother Phillips analyzes the answers of various men and scholars to many of the questions surrounding the eldership and then gives his reasoned response to the same questions. The serious Bible student will appreciate the time and effort spent by brother Phillips to provide such a thorough treatise on this very important subject.

There are many problems facing the Lord’s church to-day and elders and deacons faithfully fulfilling their responsibilities will help solve these problems. I can recommend this book to every preacher of the gospel. There are other books on this subject, but of all the ones that I am aware of, brother Phillips book excels them all.

Guardian of Truth XL: No. 23, p. 10-11
December 5, 1996

By Irvin Himmel

Jesus had a fleshly mother and brothers and sisters. Joseph was Mary’s husband and Jesus’ foster father. Those who were acquainted with the family said of Jesus, “Is not this the carpenter’s son? Is not his mother called Mary? And his brethren, James, and Joses, and Simon, and Judas? And his sisters, are they not all with us?” (Matt. 13:55).

On one occasion it was reported to Jesus, “Behold, thy mother and thy brethren stand without, desiring to speak with thee. But he answered and said unto him that told him, Who is my mother? and who are my brethren?” Perhaps the subsequent action and remark of Jesus startled some who were present. He stretched forth his hand to-ward his disciples, and said, “Behold my mother and my brethren! For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother” (Matt. 12:46-50).

There is a relationship that is far more important than physical ties. Jesus was emphasizing that precious spiritual connection. Mary is not to be worshiped, even though she was the earthly mother of Jesus. His brothers and sisters were not automatically in favor with God because they were in the same physical family. To be in the same spiritual family with Jesus is what really matters.

Guardian of Truth XL: No. 22, p. 15
November 21, 1996

By Randy Blackaby

Can a Man “See” God?

In Exodus 24:9-12 it is recorded that Moses and 73 others “saw the God of Israel” near Mt. Sinai. It is stated in Exodus 33:11 that the Lord spoke to Moses “face to face, as a man speaks to his friend.”

But in that same chapter (33:20-23) it says God told Moses, “You cannot see My face, for no man shall see Me, and live.”

The New Testament provides similar contrasting statements. In Jesus’ Sermon on the Mount he said, “Blessed are the pure in heart, for they shall see God” (Matt. 5:8). But in John 1:18 it clearly states, “No one has seen God at any time.”

So, do the Scriptures contradict themselves? Can a mortal man “see” God or not?

The Bible’s historical records clearly show that men and women have seen representations of God. Hagar was approached by an angel (Gen. 16:7ff) and the handmaiden of Sarah understood that she had seen God (v. 13).

Jacob wrestled with a “man” (Gen. 32:24) but called the place of that wrestling “Peniel” because, he said, “I have seen God face to face, and my life is preserved.”

Moses and the 70 elders of Israel saw something they knew as God (Exod. 24:9-12). Moses saw God in the form of or speaking from a burning bush (Exod. 3). God led the children of Israel through the wilderness by manifesting himself as a cloud by day and a fire by night. At Mt. Sinai his presence was revealed by thunderings, lightning and a dark cloud. Isaiah said he saw the Lord on a throne when he had a vision (Isa. 6:1, 5). Ezekiel had a similar experience (Ezek. 1:26-28).

What did these people really see? The Apostle Paul de-scribed God as “eternal, immortal and invisible” (1 Tim. 1:17).

Our interpretive options are two. We can conclude the Scriptures conflict or we can look more closely at what it means to “see” a person, such as God. And, since the first option is untenable in light of the inspiration of Scripture, we must look to the second for our answer.

Physical vision allows us to do several things. By it we can observe the characteristics of someone, recognize that person again in the future, and, we can acquire knowledge about that person, his essence, attributes, nature, etc.

Figuratively, we can do the same. We can “see” God however he decides to “reveal” himself to the mind’s eye.

How, then, does God reveal himself to us today. He-brews 1:1-3 contrasts how God revealed himself in times past to his present means  through Jesus. In John 14:7-9, Philip is standing in the presence of Jesus and says he wants to see the Father. Jesus tells him he has  because he has seen Jesus. In Colossians 1:15 Jesus is described as the visible image of the invisible God.

We are taken a step further in our understanding in 2 Corinthians 4:3-6 where not only is Jesus declared to be the “image of God” but the gospel is described as the light which reveals Jesus  and thus God  to us.

Since Jesus is not here in the flesh any longer, we see God through Jesus with the eye of faith. We place trust and confidence in the Word that reveals or lets us “see” God. Jesus told Thomas, “because you have seen Me, you have believed. Blessed are those who have not seen and yet have believed” (John 20:29). John then goes ahead in the next two verses to explain that he had written his record of Jesus so that men might believe and have life.

In Exodus 33:11 Moses is said to have seen God “face to face.” Since the same chapter says he didn’t physically see God’s face, we must infer that “face to face” refers to the close communion, familiarity or friendship relation that Moses enjoyed with God.

As we today obey the gospel and maintain fellowship with God through obedience, we develop such a “face to face” relationship. James 4:8 says, “Draw near to God and He will draw near to you.” As we learn of God’s nature through the word and let him dwell in us, we “see” God in the fullest sense (1 John 4:12-16).

The process of seeing God is progressive  we can draw nearer and nearer. In 1 John 3:2 it says, “Beloved, now we are children of God, and it has not yet been revealed what we shall be, but we know that when He is revealed we shall be like Him, for we shall see Him as He is.”

So long as we are in the flesh, we see God by faith. We see him in the things he has created and by what he has revealed in his Word. But the day is coming when we shall see him like he is and be like him.

In that day we won’t have physical bodies (1 Cor. 15) so our “seeing” of God still won’t be with physical eyes but it will be with vision not limited by the weaknesses of the flesh. Our faith shall become sight.

Guardian of Truth XL: No. 22, p. 14-15
November 21, 1996