Truth Magazine

By Larry Ray Hafley

Denominational preachers tell us to put our faith “in the man, not the plan.” Our trust and belief, they say, must be in the person of Christ and not in any pattern or system of faith. Thus, they make a distinction between love and loyalty to the Lord and obedience to his word. Frankly, this is done in an attempt to escape the plain words of the Savior which require that one be baptized in order to be saved (Matt. 28:19; Mark 16:16).

In our last installment, we noted certain negative arguments which show that those who did not obey the word of God did not trust or believe in the person of God. We shall now note some positive arguments which show that the saved believer is the obedient believer. We shall see that one must obey the plan of “the man, Christ Jesus,” before he is said to believe in him.

Bible Cases, Bible Illustrations Positive Case Studies:

1. Belief in John the Baptist – “And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John. But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him” (Luke 7:29, 30). Jesus taught that the baptism of John was “from heaven,” from God. Then, he said, “For John came unto you in the way of righteousness, and ye believed him not” (Matt. 21:23-32).

First, to reject the word which came “from heaven,” by refusing John’s baptism, was to repudiate the counsel, purpose, or plan of God, and to fail to justify the person of God. Second, John’s word was described by the Lord as “the way (plan or pattern) of righteousness.” Third, the result of rejecting John’s teaching that they should be baptized was the same as not believing or accepting the person of John (“ye believed him not”). The principle is established. Therefore, if we reject the baptism of Jesus, if we refuse to be baptized upon his command, it may be said of us, “ye believed him not.” Did Jesus come to us “in the way of righteousness”? Certainly, he did (Matt. 3:15; John 16:8; Rom. 10:1-10; 1 Cor. 1:30; 2 Cor. 5:21; Heb. 1:8). Jesus said, “He that believeth and is baptized shall be saved; but he that believeth not shall be damned” (Mark 16:16). As we learned from the baptism of John, if we reject these words of the Lord, we also reject the person of the Lord.

2. John 3:16 – “For God so loved the world, that he gave his only be-gotten son, that whosoever believeth in him should not perish, but have everlasting life.” This passage, we are told, tells us to believe “in him,” to trust him, and not lean upon some plan of salvation. Yes, but observe that the believer in this context is the one who “doeth truth” (John 3:21). At the conclusion of the chapter, John says, “He who believes in the Son hath eternal life, but he who does not obey the Son shall not see life, but the wrath of God abides on him” (John 3:36, NASB, ASV).

Further, immediately preceding his words in verse sixteen, Jesus compared his being lifted up on the cross with Moses’ lifting up of the serpent in Numbers 21. Those bitten by serpents had to come and look upon the serpent of brass before they could be saved. Those bitten could not simply say, “I believe Moses. I believe in God. He can heal me.” No, that was not sufficient. With faith in God and in the word of Moses, they had to act; they had to come and look before they could be healed. Like-wise, it is not enough to envision the scene of the cross and to orally ex-press trust in Jesus’ power to save. As bitten Israelites were not healed until they came and looked, so we cannot be healed of the bite and sting of sin until we “obey,” or “do truth” (John 3:21, 36; Heb. 5:9).

3. Direct statements of Jesus – Jesus said, “These things I say, that ye might be saved” (John 5:34). What was the purpose of Jesus’ word? It was “that ye might be saved.” Later, when they did not believe his word, he said, “ye believe (me) not” (John 5:38), “And ye will not come to me, that ye might have life” (v. 40). So, his words were the source of eternal life which he spake to save them (Cf. John 6:44, 45, 63, 68). But they would “not come to (him)” that they might have life. To come to the person of the Son is to believe his word. To disobey his word is to reject his person – “ye will not come to me.”

4. Believers in Antioch – Preachers came to Antioch, “preaching the Lord Jesus . . . and a great number believed and turned to the Lord .. . and much people was added unto the Lord ” (Acts 11:20-24). Collectively, these individual “disciples,” “Christians,” constituted “the church” in Antioch (v. 26). How does one be-come a member of the Lord’s body, or church? He is “baptized into one body,” and added to the church (1 Cor. 12:13). So, these believers in Antioch, those who turned to the person of the Lord Jesus, were obedient, baptized believers. At the instruction of the Spirit through those who came “preaching the Lord Jesus,” they were baptized into the church, the body of Christ. In this way, they “turned to the Lord,” and were “added unto the Lord.”

5. The Philippian jailer – This man and his household “rejoiced, believing in God” (Acts 16:34). When, though, was he described as a believer in God? It was after he heard the word, the plan, of God for salvation. It was after he was baptized (Acts 16:30-34). Not until he had heard, believed, and obeyed the word, was it said that he believed in God. Again, the believer in the person of God is the man who has obeyed the word of God! If we call a man a saved believer in God before he has done what the jailer did, we do that which the New Testament does not do.

6. The conversion of Cornelius – Cornelius and his household (a) were “granted repentance unto life,” (b) were “saved” “though the grace of the Lord Jesus,” and (c) had their hearts purified “by faith” (Acts 11:17; 15:7-11). “Yes,” our denominational friends exclaim, “this is what we are talking about; they did not `obey’ a `plan of salvation’ ; they did not have to be baptized; they simply trusted in Jesus, and he saved them `by grace through faith.”‘

Let no one think that we deny salvation by grace through faith (Eph. 2:8, 9). Let no one believe that we deny that our hearts are purified “by faith.” We accept these accounts, but we insist that they must include all that the Bible says with respect to them. First, Cornelius was to hear “words, whereby thou and all thy house shall be saved” (Acts 11:14). Second, it was by Peter’s preaching that Cornelius “should hear the word (the plan) of the gospel, and believe,” for “faith cometh by hearing” the gospel (Acts 15:7; Rom. 10:17). Third, Cornelius was told, “he that feareth him, and worketh righteousness is accepted with him” (Acts 10:35). Fourth, Cornelius was “commanded … to be baptized, in water, in the name of the Lord” (Acts 10:47, 48). Fifth, what is baptism “in the name of the Lord” for? What is its purpose? It is “for the remission of sins” (Acts 2:38). Finally, after Cornelius heard the word, after he believed the word, after he feared the Lord, after he repented and was baptized in the name of the Lord “for the remission of sins,” his soul was purified by faith; he was saved by grace!

7. The belief of Crispus – “Crispus . . . believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized” (Acts 18:8). Nothing is here directly stated about Crispus being baptized, but it does say he “believed on the Lord.” Later, however, Paul said, “I baptized . . . Crispus” (1 Cor. 1:14). Paul says nothing about Crispus’ faith in Christ. Luke says nothing about Crispus’ baptism. As his baptism presumes his belief of Paul’s preaching of Christ, so the summary statement of his believing assumes his obedience in baptism (Mark 16:16). Like the jailer above, his belief in the Lord comprehends his obedience in baptism.

8. Believers in Jerusalem – In Jerusalem, Paul persecuted the church, “them that believed on” the Lord (Acts 8:1-3; 22:19). Who are these people in Jerusalem that “believed on thee”? They were the ones who had “gladly received” the “word” of the apostle Peter and had been “baptized . . . for the remission of sins” (Acts 2:38, 41). Once again, those who had “gladly received” the plan, the word of God, are those who are said to have “believed on thee,” the Divine person. If we speak “as the oracles of God,” we will refer to those who are baptized for the remission of sins as those who believe on the Lord.

9. Roman saints “justified by faith” – Numerous times, Paul assures the Romans that justification is by faith in Christ (Rom. 1:16; 5:1). But “when” did this justification take place? “But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants of righteousness” (Rom. 6:17, 18). The Romans were justified by faith in Christ when they obeyed from the heart that form of doctrine, that gospel plan of salvation (Rom. 1:16, 17; 10:1-3, 16).

10. Elect believers – Peter wrote to elect believers in Christ, “whom having not seen, ye love; in whom, though ye see him not, yet believing, ye rejoice . . . Receiving the end of your faith, even the salvation of your souls” (1 Pet. 1:2-9). They had been “redeemed . . . with the precious blood of Christ” (1 Pet. 1:18, 19). They stood in “the true grace of God” (1 Pet. 5:12). When, though, were they redeemed by the blood and saved by grace? Upon the basis of the resurrection of Jesus Christ, they “purified (their) souls in obeying the truth” when they were baptized (1 Pet. 1:22; 3:21). Therefore, they are the ones “which believe,” while those who refuse to be baptized are those “which stumble at the word, being disobedient” (1 Pet. 2: 7, 8).

Having “heard this,” all of those who truly “believe on him . . . that is, on Christ Jesus,” on his divine name and his glorious person, will be “baptized in the name of the Lord Jesus” “for the remission of sins” (Acts 19:4, 5; 2:38).

Guardian of Truth XL: 8 p. 16-17
April 18, 1996

By Randall Bartley

There is a nationwide debate going on in colleges and high schools today. One side of the debate feels that schools must fill the void of shattered homes, instilling self-esteem and teaching values. Joycelyn Elders, recently removed Surgeon General, believed that sex education should be taught as early as kindergarten. Maybe she’s right.

Parents, let’s face it. What you don’t teach your children about, someone else will. As parents, would we be violating God’s commandment to raise our children “in the nurture and admonition of the Lord” if we turned our curious young one away when questioned about sexuality (Eph. 6:4)? Let’s not be ashamed of the word of God. Open your Bible to Psalms 127 and 128, show your children Proverbs 5:18-20. Paul answered the Corinthians’ questions about sexuality in 1 Corinthians 7. Teach your children what God has taught us. Don’t be guilty of omitting an important part of God’s word. Your children will suffer for it.

In schools today children are taught how their bodies work, and how to avoid the physical consequences of sin. Would Jesus prefer a child to be taught of contraceptives, or of “the bed undefiled” (Heb. 13:4)? Parents seem to have an easy time saying “if you have sex you’ll go to hell.” But it’s not that simple. Confront all of your child’s sincere questions with the truth of God as proof. As a college student, I can tell you that many school teachers say that no one belief is better than any other. In fact, your child is close-minded to think that there is one true religion. Brethren, teach your children “that good, and acceptable, and perfect will of God” (Rom. 12:2).

Understand that by the time a child reaches the teenage years, his moral foundation is already established. Satan will be delighted if we procrastinate in teaching our children about life’s more `sensitive’ issues, because his servants are already teaching against God’s truth. Let our love for Christ and our children guide us. Open the word of God and teach your children the truth and love God has planned for his children. You will never regret it.

Guardian of Truth XL: 8 p. 15
April 18, 1996

By Tom Wheeler

When I look at Webster’s Ninth New Collegiate Dictionary I find the following definition: “(1): sensitive mental or aesthetic perception, (2): a keen sense of what to do or say in order to maintain good relations with others or avoid offense” (page 1201).

This sounds good for surely I do not want to go around intentionally offending others. If I do not have good relations with others, I will have very few, if any, friends and will be unable to have a good influence upon others. This thinking has been carried to the extreme. Religious papers have been started with the purpose of not offending any-one. Some preachers have the reputation of being “positive preachers.” This generally means that anyone can listen to them without having his conscious pricked. They don’t call sin, sin, at least in understandable terms. Papers that take this stand and preachers that preach this way will be-come popular. The paper will probably have more subscriptions than any other. I have been told (by those who know much more about history than I do) that history proves that such a paper will always go liberal or into apostasy.

Babies have to be taught to go from milk to more nourishing food. Many of them would stay on milk until they died of milk anemia if the parents did not insist that they add other things to their diet. Many Christians are the same way. They say, “Give me something that sounds good.” “Give me something that will not cause me to feel bad.”

“I can read that paper and feel good about myself’ is heard even by those that should be eating the meat of the Word. “I can listen to that preacher and go away feeling uplifted.” Did you ever stop to consider that you need to be instructed instead of uplifted? Did you ever quit a sin that you felt good about? I never, never, quit a sin that I felt good about! I always felt good about quitting.

Would these people who want to “feel good about them-selves” appreciate what Jesus had to say in Matthew 23? Seven times Jesus said, “Woe unto you, scribes and Pharisees, hypocrites!” Jesus called them fools, blind serpents, and a generation of vipers. He told them plainly that they had killed the prophets. He told them that they wanted to be exalted before men. Jesus did express his concern for them in the latter part of the chapter, but I don’t think he said anything that would soothe the soft feeling of many among us today.

Paul’s instructions to the young preacher Timothy in 1 Timothy 4:1-4 and 2 Timothy 4:1-4, as well as other places, are very pointed. He did not mince words and did not instruct Timothy to preach so folks would feel good about themselves when they heard. 1 Timothy 4:1-4: “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron; forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanks-giving of them which believe and know the truth. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving” (KJV). 2 Timothy 4:1-4: “I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; Preach the word; be instant in sea-son, out of season; reprove, rebuke, exhort with all long suffering and doctrine. For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; And they shall turn away their ears from the truth, and shall be turned unto fables” (KJV). Remember the charge that Paul gave to Timothy is pointed and specific. It has nothing to do with making everything palatable to the hearer.

“Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints” (Jude 3, KJV). The command to “earnestly contend for the faith” is a very strong command. Many times contending for the faith will not soothe the soft feelings of the hearers.

Lest I be misunderstood, let me say that we are not to be ugly and insulting .We are to be considerate of the other person and with love and humility strive to teach them the truth. The truth may be exactly what Jesus said in Matthew 23. I believe Jesus in Matthew 23 was being as humble and kind as he could be under the circumstances. I do not believe Paul was telling Timothy to intentionally insult anyone. Surely we can see from these passages and others that we are not to be goody-two-shoes in the face of error.

Love is emphasized throughout the Scriptures. We are to love God, the truth, and our fellow man, Christian or alien. Some would have us to believe that love would never cause someone to feel badly. The kind of love that most people think of would cause us to allow our best friend to die and go to hell in sin. For we should not say anything that would take away from their good feeling.

Ezekiel 33:7-9: “So you, son of man: I have made you a watchman for the house of Israel; therefore you shall hear a word from My mouth and warn them for Me. When I say to the wicked, `O wicked man, you shall surely die!’ and you do not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood I will require at your hand. Nevertheless if you warn the wicked to turn from his way, and he does not turn from his way, he shall die in his iniquity; but you have delivered your soul “(NKJV). I hear the term “watchdog” used in a very unkind language. The language is directed to elders, preachers, paper editors, and Bible class teachers who have the intestinal fortitude to teach the truth about error that is going on in the Lord’s church. I believe some folks ought to be ashamed for blaspheming both God and his servants in many of these criticisms. Hands of those who teach the truth should be held up, in spite of the fact that they may not smile every time that I think they should. Tact is being taught and emphasized in the denominational ecumenical movement until it is affecting those who claim to be servants in the Lord’s church. I am all for being as kind as one can be under the circumstances. However people are being condemned for telling the truth and others are being praised for being soft and not causing anyone to feel bad about their sins or false teachings.

When did the church have its greatest growth in modern history? Well, it was before TV. It was before the latest wave of materialism. It was before the ecumenical movement. It was before preachers stopped preaching about “hell” and calling it “hell.” It was before preachers began to be more concerned about “tact” than they were about their instructions from God and the people they were sup-posed to be teaching. It was also before preachers begin to read more from the writings of denominational authors (that do not know what to do to obey the gospel) than they do from the Bible and faithful brethren.

Guardian of Truth XL: 8 p. 14-15
April 18, 1996

By Dennis Gullege

Did you hear about the Baptist preacher recently who decided to cut his religious services down to 22 minutes and issued it as a challenge to see if people would be bold enough to “receive their religion in small doses.” He wanted to do for his preaching what McDonalds has done for food – make it fast! What this preacher proposes is nothing new, and he certainly is right up there with some of our brethren in his fascination for brevity.

The length of a sermon is purely a subjective matter. There is no right or wrong as to the time involved. The personal preferences of people get involved and everybody has his opinion about it. As far as opinions go one is about as good as another. It isn’t as though I haven’t given serious consideration to the ingredient of such, and here are my conclusions:

1. Leave out a lot of Scripture. Keep “opening and alleging,” preaching the Word, quoting and reading to a minimum.

2. Dispense with heart felt appeals for lost souls.

3. Don’t study.

4. Eliminate applications from Bible passages that might fit our time and situations in life. It might take a few minutes.

5. Quit calling them sermons and call them “nice little talks,” or better yet, “sermonettes.”

6. Forget boldness in the pulpit – you might be prompted to linger.

7. Never condemn sin! There is too much of that to deal with. For the sake of brevity you may just have to ignore it.

8. Minimize any concern for the disobedient and wayward persons in your audience. You might shed too many tears privately and too many words publicly in trying to reach them. And besides, people will be too busy studying their watches to hear what is said anyway.

9. Leave out any treatment of issues troubling the church. You might be perceived as being “negative,” and you might get bogged down in warning people.

10. Just have something to say instead of something you have to say. Try to squelch any feelings of earnestness about your task. Just get the job done quickly!

This is what I would have to recommend to my preaching brethren if they are to learn the art of the 15 minute sermon. However, it appears that many of them caught on years ago when you consider some of the ingredients above. All in all, it appears that more is left out of the sermon than put into it.

Guardian of Truth XL: 8 p. 13
April 18, 1996