Truth Magazine

By Donnie V. Rader

The week of June 19-20, 22-23, 1995 Gene Frost and John Welch debated the question of whether the inner being of Jesus was changed when he came to earth. The first two nights Gene Frost affirmed, “Resolved: The Scriptures teach that the inner being of Jesus, His Spirit, was unchanged when He came to earth.” The last two nights John Welch affirmed, “Resolved: The Scriptures teach that when Jesus came to earth His spirit was changed.”

That debate is now in book form. The value of having the debate in book form is that the material is easier to study. It is easier to follow each speaker’s argument. With the book the reader can read and reread the more involved points and flip back to things referred to earlier in the de-bate. I have the videos of the debate and have watched them. For me, I got a clearer picture of the points being made by reading the book.

There are times the one who is studying a debate will want to go back to a previous speech to see what the disputant is responding to. That is much easier with a book than with a video or audio tape. Additionally, some of the charts, that are not as clear on a tape, can be examined closely in the book.

Reading a debate book allows the reader to look at the arguments being made rather than being impressed or “turned off’ by the personality and manner of either speaker.

In the “Foreword” Gene states that John initially endorsed the publishing of the debate. However, after much delay John complained that he had been insulted in the negotiations and therefore would not give his “permission” to have the debate transcribed. John copyrighted his charts and forbade that they be published in the transcript. Gene stated, “We will honor his copyright of his charts. They are not essential to following the debate as one reads it. The text of his charts are in the text of his speeches.” (Fore-word).

If any one wants a copy of John’s charts they are avail-able from him on his CD-ROM: “The Humanity of Jesus.”

This short article cannot give a complete analysis or summary of the debate. However, a few observations about the content of the book is in order.

Gene Frost contended that the inner being (the eternal spirit identified as God) of Jesus was not changed or altered when he came to earth. He argued that “any characteristic that could be divested would be an acquired characteristic, and not an intrinsic characteristic. There-fore, there is no part of the very nature of God that can be surrendered and God still be the God of heaven. All that make the being or nature of God  all the characteristics that make God `God’  is unchangeable” (First speech, p. 2). Three passages were used as major arguments: Malachi 3:6, Hebrews 1:12, and Hebrews 13:8.

John Welch argued that if Jesus limited himself in one spiritual attribute, that constitutes the change that Frost’s proposition denied. John said, “Anytime we can find in-sight, feeling, and will, we have identified the spirit, the inner being of man or God” (First speech, p. 8). Frost pointed out that they were debating the “inner being.” Frost said, “the proposition is that Jesus was unchanged in this inner being. We’re not talking about the emotions, the insight, the will. We’re talking about the being… there’s a difference between what the spirit possesses, the power, etc., and the being” (Second speech, p. 13).

Welch made four major arguments (one each night). In fact, Welch tried to be in the affirmative every night. Mon-day: the knowledge of Jesus. Welch contended that if Jesus learned anything that suggests a change in his spirit. Frost responded by citing that Jesus had unlimited knowledge (p. 33-34). He cited passages showing that Jesus knew such things as where he came from, what was in heaven, why he came to earth, the thoughts of others, how he would die, when he would die, who would betray him, when all he came to do was finished and where he was going.

Tuesday: the temptation of Jesus. Welch contented, “If he was tempted, his spirit had to be changed” (p. 40).

Thursday: the suffering of Jesus. Welch said, “If, ladies and gentlemen, he was troubled in spirit, it was a change in his spirit because, friends, God is not troubled” (p. 57).

Friday: The death of Jesus. Welch said, “Death constituted a change in the soul of Jesus and it constitutes a change from several standpoints” (p. 80). The most shocking part of the debate was when John argued that the spirit of Jesus died. Read the following quote carefully.

God before coming to this earth, Jesus, changed. He was spirit before coming to this earth. Now then, we want to know tonight. Did the Son of God die for us? Quite simple. Or was it just a body that died. You know all of the heresies that are associated with that simple question. You know all the people who have taught that the spirit never died and never was there, that it left right before death or right after death, that it was only a body that died on the cross. You know those heresies. We want to know (p. 80).

As you read the debate you will notice that John Welch spent a lot of time quoting from brethren. His stated that the reason for that was, “We’re trying to show you that what we’re teaching you has been taught and believed in the churches of Christ for a long time. It is not new” (p. 80).

In the debate book you will find a good thorough discussion of the nature of God which gets at the heart of the issue (cf. pp. 71-78).

The last night of the debate Gene Frost summarized the difference:

When this controversy began the issue was over whether Jesus divested or was divested of his divine qualities and powers. John Welch, from the beginning, contended that Jesus surrendered, divested, had given up his divine powers and qualities. And I, from the beginning, contended that Jesus retained his deity (Col. 2:9), “in him dwells the fullness of the Godhead bodily” and only limited the powers as they would prevent his role as a servant (p. 85).

You will find reading the book interesting. I enjoyed reading the book much more than I did watching the videos.

The book is a 100 page 8’h x 11 (double column) book. It is spiral bound. It sells for $6.50 (postage and handling included). Order from Gene Frost, 712 Victoria Place, Louisville, KY 40207. If you have an interest in this issue that has disturbed brethren for the past several years, you will want to buy this book.

Guardian of Truth XL: No. 18, p. 23-24
September 19, 1996

By Aude McKee

There is a saying I have heard all my life in Indiana. Two people are about alike so you “shake them up and see which one will fall out first.” So we are ready to put Waylon Jennings and Rubel Shelly (preacher for one of the churches of Christ in Nashville) in the same sack. On June 27, 1996, in the Nashville Tennessean, Jennings was quoted as saying, “Of all the religions I have run into, the Church of Christ has probably got it wronger than anybody. They’re self-righteous, narrow-minded, and truly believe they’re the only ones going to Heaven. If you don’t believe the way we do, they say, you’re going straight to hellfire and damnation. With a side order of brimstone.”

Then on June 28, in the Nashville Tennessean, Rubel Shelly replied to Jennings. According to “Brad About You,” Shelly “acknowledges the church in days past might have fit such a description. He hopes though, the church has grown beyond the views that only church of Christ parishioners are true Christians.” Shelly then went on to say, “Thanks for the quote. It will serve me well in trying to teach against what I inherited and have had to come to terms with.”

I suspect there is a major difference in where Jennings and Shelly are coming from. Jennings’ problem is probably ignorance of what the New Testament teaches, and Shelly’s problem is lack of respect for divine authority. In Matthew 16:18, Jesus said, “Upon this rock I will build My church.” He used the singular number when he spoke of the church. In Ephesians 4:4, we learn that there is “one body,” and in the same book (1:22-23) we are told that the body is the church. You don’t have to be an Einstein to figure out that Jesus only has one church!

In 1 Corinthians 12:13, Paul said, “we are all baptized into one body.” That baptism must be preceded, of course, by sincere faith in Jesus Christ (John 8:24), a public confession of that faith (Matt. 10:32, Acts 8:35-39), and repentance of past sins (Acts 2:38). When the people on Pentecost (Acts 2), obeyed the teaching they heard from the apostle Peter, what church did they become members of? The Catholic Church did not see the light of day until about the beginning of the seventh century, and Protestant denominations were unheard of before about the 16th century, so to suggest that the people on Pentecost became either Catholics or Protestants would be ridiculous!

Waylon Jennings needs to study and learn what the New Testament teaches. Rubel Shelly needs to repent and come back to the convictions he once entertained.

Guardian of Truth XL: No. 18, p. 14
September 19, 1996

By Jim McDonald

This article is part of a tract that was written for distribution in the Philippines. We are using part of it this issue and will be concluded in the next issue of Guardian of Truth.

When Jesus came into the coasts of Caesarea Philippi he asked his disciples whom men said he was. A variety of answers were given. Some said he was Elijah, Jeremiah, or one of the prophets. Some thought he was John the Baptist. Then he asked, “but whom say ye that I am?” Peter’s response was immediate. “Thou art the Christ the son of the living God.” Jesus then said, “Blessed art thou Simon Bar-Jonah for flesh and blood hath not revealed this unto thee but my father who is in heaven. And I say unto thee that thou art Peter and upon this rock I will build my church and the gates of Hades shall not prevail against it” (Matt. 16:18).

Nearly twenty centuries have passed since that day. In our age we see hundreds of bodies claiming to be that church yet all wearing different names, teaching different doctrines and practicing different things. Was this what Jesus had in mind when he promised, “Upon this rock I will build my church” or does the condition of our world represent something foreign to the purpose and aim of Jesus? An examination of what Jesus and his apostles said about the church will help us to determine which of these latter two questions is correct.

There are five very important questions we wish to ask.

1. What is the church?

2. Is there but one church?

3. Is church membership essential to salvation?

4. How can I know which church is right?

5. How can I become and remain a member?

What Is The Church?

There are many mistaken notions about the church. Consider first some things the church is not.

The church is not the building. The building is the place where the church meets. The church is people.

The church is not an appendage or sect of Judaism. Paul’s allegory in Galatians 4:21-31 is a clear contrast between the church and Judaism. The command “cast out the handmaid and her son for the son of the handmaid shall not inherit with the son of the freewoman” shows that the church and Judaism are distinct and antagonistic to each other (Gal. 4:29-30).

The church is not a denomination. Christ is not divided, his body (church) is not divided either (1 Cor. 1:13).

What is the Church?

The word “church” comes from two Greek words ek kaleo to call out, an idea borne out in the following verse: “But ye are an elect race, a royal priesthood, a holy nation, a people for God’s own possession, that ye may show forth the excellencies of him who called you out of darkness into his marvelous light (1 Pet. 2:9). God calls us through his gospel (1 Thess. 2:12; 2 Thess. 2:14; 2 Cor. 6:170. Those who answer God’s call are his church.

There are many different terms by which the church is designated. Since Christ is the head of the church who directs it and unto whom the church is subject, the church is called the body of Christ (Eph. 1:22f; Col. 1:18; Eph. 5:23), In such a relationship the individual parts of the church are members (1 Cor. 12:27). The church is likened unto a flock (Acts 20:28). Christ identifies himself as the “Good Shepherd” who (unlike a hireling) laid down his life for the sheep (John 10:11-13). Christ’s sheep are those who hear his voice and follow him (John 10:3-5). They hear his voice and know him because they have seen that his claims are true. The church is called the family of God (1 Tim. 3:15). God is our Father, Christ is our elder brother and Christians are brothers and sisters (Eph. 3:14-15; Phile. 15, 16). The church is the bride of Christ in which Christ is the husband and the church his wife (Eph. 5:23-32; Rom. 7:1-4; 2 Cor. 11:2). The church is the temple of God (1 Cor. 3:16-17). In the temple God is the true object of worship who seeks true worshipers (John 4:23). Christ is our high priest who offers sacrifice for us, himself (Heb. 5:1-5; 7:27; 8:1-3). As high priest, Christ is our mediator, advocate and propitiation (1 Tim. 2:5; 1 John 2:10. Christians are also priests who offer spiritual sacrifices (1 Pet. 2:9; Rom. 12:1 f; Heb. 13:15).

There is no figure more appropriate for the church than that of a kingdom. The word “kingdom” signifies rule or reign and inherently includes those who are the ruled ones (1 Kings 21:7). W.E. Vines in his Expository Dictionary of New Testament Words defines kingdom thus: “Basileia is primarily an abstract noun denoting sovereignty, royal power, dominion . . . by metonymy a concrete noun de-noting the territory or people over whom the king rules” (Vol. 2, 294). To ignore this is to ignore a basic truth revealed by the Holy Spirit. Daniel predicted: “And in the days of those kings shall the God of heaven set up a kingdom which shall never be destroyed nor shall the sovereignty thereof be left to another people; but it shall break in pieces and consume all these kingdoms and it shall stand for ever.” That prophecy had reference to God’s special rule over a certain people as well as that body of people who would recognize (accept) that rule. When both John and Jesus spoke of the approaching kingdom they referred to that body of people called the church (Matt. 3:2f; Mark 1:14f). The church and kingdom are spoken of in the same breath as the same thing (Matt. 16:180. Churches in Colossae, Thessalonica, and Ephesus were identified as the kingdom (Col. 1:2, 13; 1 Thess. 1:1; 2:12; Eph. 1:1; 2:19; 5:15).

There are some instances in which the word “kingdom” has no reference to the church just as there are instances in which the word ekklesia (church) has no reference to the “ekklesia of Christ” (Acts 19:41). In such instances the context will bear out that departure from its usual meaning. In every instance in which the word “kingdom” refers to God’s people on earth in our age, it always has reference to the church . While the two words are admittedly not synonymous in technical, etymological meaning, they are synonymous to each other in that both refer exclusively to the same body of people. This is true not only of the words “kingdom/church,” it is true of the other words to which the church is likened.

The word “church” (called out body) does not literally mean temple, bride, flock, nor family but, as earlier shown, all these words are used to describe the church and may be said to be synonyms with the word “church.” It is equally true of “kingdom.” In his kingdom, Christ rules as king in the hearts and lives of his subjects. Christians are citizens who having subjected themselves to his laws, have entered that kingdom by a new birth (1 Tim. 6:15; Col. 3:15; Gal. 6:2; 1 Pet. 3:15 Eph. 3:19, John 3:3, 5).

Is There But One Church?

No question is more loaded emotionally than this one but no matter how sensitive, the Bible does have an answer for it.

After Peter said, “Thou art the Christ, the Son of the living God, ” Jesus responded: “Blessed art thou, Simon Bar-Jonah, for flesh and blood hath not revealed it unto thee but my Father which is in heaven. And I also say unto thee that thou art Peter and upon this rock I will build my church and the gates of hell shall not prevail against it” (Matt. 16:18). The word “church” in the text is singular. The “church” herein promised is used in an universal sense and in that sense is always singular (see Eph. 1:22f; Col. 1:18f, et. al.). When reference is made to the universal church one sees a relation-ship between Christ (the Savior) and he who has been saved. All who have been saved by Christ have been added to the church (Acts 2:47; Eph. 5:23).

The word “churches” also frequently appears. One reads of the “churches of Galatia” and “the churches of God which are in Judea are in Christ Jesus” (1 Cor. 16:1; 1 Thess. 2:14). Paul speaks of “all the churches of the saints” and John wrote to the seven churches which are in Asia (1 Cor. 14:33; Rev. 1:4). “Churches” is a plural term. Still, that does not answer the question, “Is there but one church?” Jesus commanded that disciples were to be made of all the nations and local congregations circling our globe are necessary for Christ required joint action of his disciples on a local basis which demands assembly and organic structure. “The disciples came together to break bread,” “not forsaking the assembling of yourselves together” (Matt. 28:18; Acts 20:7; Heb. 10:25). Elders were appointed to oversee and feed all these congregations (Acts 14:23; Titus 1:3; 1 Pet. 5:1-4).

In the local sense Christ desires many “churches” (congregations). Yet, there is no indication there was diversity in doctrine, thus differing denominations. The only diversity the language implies is diversity in location. We read of churches in Ephesus, Smyrna, Thyatira, Pergamum, Sardis, Philadelphia, and Laodicea  the seven churches of Asia. The churches of which Paul spoke and wrote were all taught the same doctrine (1 Cor. 4:17). Yes, variant doctrines did exist but those who departed from apostolic doctrine taught a perverted gospel that would damn them for such did not have God (Gal. 1 :6-9; 2 John 9-11).

Is there but one church? “And he is the head of the body, the church, who is the beginning, the firstborn from the dead” (Col. 1:18; Eph. 1:22). The church is the body, the body is the church. “There is one body”  “In one spirit were we all baptized into one body.” “Now are there many members yet but one body.” We are “called in one body” (Eph. 4:4; 1 Cor. 12:13; 12:20; Col. 3:15). If there is but one body, and that body is the church, then there is one church. The figure of a body suggests one head (Christ) and one body (church). There are as many heads as there are bodies.

But some respond, “We agree there is only one universal church and these passages all are references to the universal church.” This is not precisely true. The word “body” is applied to the local church at Corinth. “Now ye are the body of Christ” (1 Cor. 12:27). Still, granting that objection to be legitimate would not negate the earlier premise: “churches” in the New Testament is a reference to diversity in location and not to a diversity in doctrine.

Paul wrote: “Timothy . . . shall put you in remembrance of my ways which are in Christ, even as I teach in every place and in every church” (1 Cor. 4:11). Since Paul taught the same thing in every church, all the churches were taught the same doctrine. The first of Jesus’ parables in Luke 8 is the parable of the sower. Seed was sown in four different soils. One soil produced nothing, the plant in the second soil withered away, the plant in the third soil was unfruitful, but one soil produce a fruitful plant. Jesus explained: “The parable is this, the seed is the word of God” (Luke 8: 11). A law applicable both in physical and spiritual realms is this: seed produces after its own kind. Paul wrote: “Whatsoever a man soweth that shall he also reap” (Gal. 6:7). Whatever else may be said, the three plants resultant from the seed were all the same kind of plants no matter what happened after they germinated and grew. By the same token the seed (God’s word) produces the same kind of plant. One can no more plant just the word and reap from that Catholics, Baptists, Mormons, etc. than he can plant a package of corn and harvest from it beans, tomatoes, cabbage, beets, squash, and corn. Corn produces corn . . . only. God’s word produces Christians . . .only.

There are many religious bodies in our world, but they result from the different seed and are the work ofthe great enemy (Matt. 13:24, 25). The doctrines of men make our worship vain and will be rooted up in the last day. Those who build up such plants labor in vain (Matt. 15:9; 15:13; Ps. 127:1).

The purpose of Jesus in his coming and his plea to men shows Jesus purposed to build but one church. He said: “Other sheep I have which are not of this fold. Them also I must bring and they shall hear my voice and they shall be one flock, one shepherd” (John 10:16). This prediction found fulfillment when Jesus removed the law (a partition wall between Jew and Gentile) when he nailed it to the cross. This he did that he might “create in himself of the two one new man . . . and might reconcile them both in one body unto God.” The appeal of the Holy Spirit is “that ye all speak the same thing and that there be no divisions among you.” God warns, “The works of the flesh are manifest . . . factions, divisions, parties . . . of which I forewarn you . . . that they who practice such things shall not inherit the kingdom of God” (Eph. 2:15, 16; 1 Cor. 1:10; Gal. 5:19-21).

Guardian of Truth XL: No. 18, p. 13-15
September 19, 1996

By Lewis Willis

That seems to be a good question. I know what people in the world frequently think of us. They think we are “just another denomination” among the many others that are there. Some think us to be extremely radical be-cause we stand for what the Bible teaches. We would expect such from people who neither know nor respect the Divine Revelation.

No matter what the world might think, the important thing is, what do we think. Who are we? What are we? Do we have a clear view of who we are? I am convinced that we will never succeed in the view of God, either individually or congregationally, until and unless we understand who we are. Thus, let’s study together on this important theme. I will list some things the Scriptures say we are.

We Are Disciples of Christ

The word translated disciple, mathetes, is a word that literally means “a learner” (Vine, 316). Jesus invites us, “Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls” (Matt. 11:28-29). Because we are to learn of him, Jesus commanded the apostles to go forth teaching all nations (Matt. 28:19). We are taught so that we can learn and be disciples of Christ. Unless we realize that we are disciples or learners, we will not take the time to study or put ourselves in a place and position to learn  as in Bible classes, worship, gospel meetings, etc.

We Are Servants of Christ

Paul called himself “a servant of Jesus Christ,” whom God had separated for the work of preaching the gospel (Rom. 1:1). Paul was a servant because he had a work to do. Obviously, servants are to serve or work. All Christians are to serve (Gal. 5:13). We have a work to do: “Therefore, my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord” (1 Cor. 15:58). Who are we? We are servants who do the work of the Lord. If we are not doing that work, how could we think we are acceptable as servants?

We Are Soldiers of Christ

Here is the evidence, “Thou there-fore endure hardness, as a good soldier of Jesus Christ” (2 Tim. 2:3). Also, Paul charged Timothy, “. . . that thou by them mightest war a good warfare” (1 Tim. 1:18). He told him to “fight the good fight of faith” (1 Tim. 6:12). To the Ephesians he said that this was a spiritual battle (Eph. 6:12). To Corinth, Paul said “. . . we do not war after the flesh: for the weapons of our warfare are not carnal . . .” (2 Cor. 10:3-4). We are soldiers of the Cross. We are peace-makers with everyone except Satan and sin. With them, we are in a war!

We Are Saints

The word translated saint, hagios, “fundamentally signifies separated …, and hence, in Scripture in its moral and spiritual significance, separated from sin and therefore consecrated to God, sacred” (Vine, 226). The word is also translated “holy.” Now what does all of this mean? It means that in “character” we are saints, that is, we are separated from sin and consecrated to God. We are holy. Twice Paul says that Christians are “called to be saints” (Rom. 1:7; 1 Cor. 1:2). Again, what does this mean? If we have problems fitting the things of God into our lives, we have not yet recognized what it means to be a saint. Being separated unto God, his demands on us take priority over all other demands. How can we live as saints without understanding this? Let each of us examine himself.

We Are God’s Children

I particularly like the statement of Paul in 2 Corinthians 6:18. He said when we separate ourselves from the world (by obeying the Gospel) that God will be our father, and we will be sons and daughters of the Lord Almighty. Also, Paul said the Holy Spirit (through the Divine Revelation) bears witness with our spirit, that we are the children of God (Rom. 8:16). In every thought, word and deed, Christians are to demonstrate that they are God’s children. What a blessing! What a responsibility!

We Are Brethren to Each Other

When Jesus rebuked the scribes and Pharisees who wanted special treatment and titles, He said, “. . . all ye are brethren” (Matt. 23:8). Throughout the New Testament, reference is made to “brethren” (Rom. 12:1; 1 Cor. 15:58; 2 Cor. 8:1; Gal. 1:2; Phil. 3:1). There is no place for the elevation of one of us over the other. None of us is deserving of titles which make us more important than others. We are all brothers and sisters in the great family of God  equally blessed.

We are Christians

Let me again define the word. The word for Christian, christianos, signifies “an adherent of Jesus.” Webster says an “adherent” is a follower. So a Christian is a follower of Jesus. The word is used three times in the New Testament (Acts 11:26; 26:28; 1 Pet. 4:16). Peter said that Christ left us an example, “that ye should follow His steps” (1 Pet. 2:21). Christ is not to follow us, we are to follow him. We should each look at our lives, as we try to figure out who we are, and determine if we are indeed following Christ.

We Are Heirs of God

This simply says that we are a people living in the hope of being with God after awhile. God’s children are his heirs (Rom. 8:17). Note how Pe-ter refers to the Christian’s estate: “Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead,to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time” (1 Pet. 1:3-5). Paul says we are saved by this hope (Rom. 8:24). He also says that faithful Christians will receive their inheritance because God does not lie (Tit. 1:2). We are a people waiting to receive the inheritance of eternal life in heaven which God has promised to his children who live as he appoints.

We Are Pilgrims on the Earth

Note that Peter says, “Dearly be-loved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul” (1 Pet. 2:11). As “strangers and pilgrims,” we are only here a brief time (James 4:13-14; Job 14:1). Sometimes we put our “roots” down too deeply in this world. We act as though this world is all there is. Christians know that we are only visiting here; we are actually on a journey to heaven.

In conclusion, I pointed out that we will never live as we should until we know who we are. These things we have looked at summarize who the Christian is. Does your life resemble the kind of life described in this article? If not, hasten to make it conform to the will of God.

Guardian of Truth XL: No. 18, p. 16-17
September 19, 1996