Truth Magazine

By Irvin Himmel

There is no better way to teach the plan of salvation than examining the cases of conversion in the book of Acts. Such examples as the Jews on Pentecost, the Samaritans, the Ethiopian eunuch, Saul of Tarsus, Cornelius, Lydia, the Philippian jailer, and the Corinthians clearly reveal what one must do to be saved.

Similarly, the New Testament cases of local churches engaged in the work of benevolence show us how that duty ought to be performed, the proper recipients of welfare assistance from churches, how funds are raised for that purpose, and how churches may cooperate in relief work.

Let us briefly examine New Testament instances that clearly depict churches at work in benevolence.

Jerusalem

Early in its history the Jerusalem church gave attention to supplying what some lacked. “And all that believed were together, and had all things common; And sold their possessions and goods, and parted them to all men, as every man had need” (Acts 2:44,45). Jews had come to Jerusalem from every nation under heaven for the feast of Pentecost. Large numbers of them were converted to Christ. It is probable that many of them decided to stay longer than originally planned. The crowded conditions and prolonged stay generated the need for more provisions. There was a spirit of love, generosity, kindness, and willingness to share. Possessions and goods were voluntarily sold that needs might be met.

More details are given in Acts 4:32-37. “And the multitude of them that believed were of one heart and of one soul: neither said any of them that aught of the things which he possessed was his own; but they had all things common … Neither was there any among them that lacked: for as many as were possessors of lands or houses sold hem, and brought the prices of the things that were sold, and laid them down at the apostles’ feet: and distribution was made unto every man according as he had need.”

Although they were many in number, the disciples who comprised the Jerusalem church were “of one heart and of one soul.” They acted with one accord. Private property was not confiscated, nor the right of ownership denied. However, unselfish devotion led to sharing of earthly possessions.

This church was not at this time a commune, or a socialistic club, as many interpreters have fancied; for there was no uniform distribution of the property of all among the members; neither was the property of all held and administered by the apostles as a business committee. On the contrary, “distribution was made unto each as any one had need;” which shows that only the needy received anything, and that those who were not needy were the givers …In reality this church was setting an example for all other churches in all time to come, by showing that true Christian benevolence requires that we shall not let our brethren in the church suffer for food, even if those of us who have houses and lands can prevent it only by the sale of our possessions (J. W. McGarvey, New Commentary on Acts of Apostles).

The money raised for benevolence was “laid at the apostles’ feet.” Distribution from the common fund was under apostolic supervision. Not “one among them” [among the believers] lacked. .. They parted with whatever property was needful to supply the wants of their poor brethren . . . They felt that they were members of one family, and they therefore imparted their property cheerfully to their brethren (Albert Barnes, Notes on the New Testament, Acts of the Apostles).

In Acts 6:1-6, a problem arose in the Jerusalem church pertaining to widows and their assistance. The number of the disciples was multiplied. The Grecians or Hellenists murmured against the Hebrews (Palestinian Jews) because their widows were neglected in the daily ministration. “Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables.” Qualified men were to be selected whom the apostles would appoint over this business, “But we will give ourselves continually to prayer, and to the ministry of the word.” The church was much too large for the apostles to personally supervise the daily service for the widows. Seven men were chosen by the whole multitude of the believers, they were put over this business, and the apostles were free to devote themselves to prayer and teaching.

It is worthy of note that the congregation at Jerusalem took care of its needy without establishing and maintaining an organization under a board of directors. The church attended to its own work. But one point to be emphasized is the Jerusalem church looked after the needs of its members. This was a good church; they had the inspired apostles for teachers, they worshiped as the apostles directed, they convened many to Christ, and they cared for their needy (R. L. Whiteside, Annual Lesson Commentary on Bible School Lessons, 1942).

Antioch

The congregation at Antioch in Syria became a strong and influential church. Bamabas and Saul “taught much people” in that locality. We are informed in Acts 11:27-30 that prophets from Jerusalem came to Antioch, and one named Agabus “signified by the Spirit that there should be a great dearth throughout all the world: which came to pass in the days of Claudius Caesar. Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judea: Which also they did, and sent it to the elders by the hands of Barnabas and Saul.”

Whether we understand “all the world” to mean the inhabited world, the Roman world, or the Jewish world (Palestine), the famine was to be great. The disciples in Antioch knew of the persecutions in Judea, crowded conditions, and other factors that would make the situation devastating in time of famine, so they sprang into action. They sent relief. The recipients were “the brethren which dwelt in Judea.”

This illustrates how the church in one locality may assist needy brethren in other places. The relief was sent to the elders in Judea by the hand of Barnabas and Saul. There was no centralized agency and no outside organization. “The elders, being the rulers of the congregations, were the proper persons to receive the gifts, and to see to the proper distribution of them among the needy” (J. W. McGarvey, op. cit.) .

The disciples at Antioch had the same kind of generosity that was manifested earlier by the believers at Jerusalem.

Here again we see a manifestation of the benevolent spirit of the early Christians, a demonstration of what a church can do in helping the needy. The gospel of Christ puts that sort of spirit into all who come under its influence. Every church of God is therefore a benevolent society, and Christians need no other society in which to do such work (R. L. Whiteside, op. cit.) .

Macedonia and Achaia

Paul gave instructions to the church at Corinth “concerning the collection for the saints” (1 Cor. 16:1-4). The same teaching had been given already to the churches of Galatia. The manner of raising the collection was by each one’s giving as prospered on the first day of the week. The recipients were to be the saints at Jerusalem.

How was the collection to be delivered? “… Whomsoever ye shall approve by your letters, them will I send to bring your liberality to Jerusalem.” The church would select its own messengers, or messenger, to bear its gift. If it seemed suitable, Paul would go also.

Later, in another letter to the Corinthians, Paul reminded them of the collection for the saints (2 Cor. 8; 9), and urged them to give liberally. He used the churches of Macedonia as an example to stir them to action. Although in deep poverty, the Macedonian churches had shown rich liberality. Paul’s incentives for generous giving set forth principles that all Christians need in our time.

Another reference to this collection for the needy saints at Jerusalem is found in Paul’s letter to the Romans. “But now I go unto Jerusalem to minister unto the saints. For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem” (Rom. 15:25,26). These churches were made up mostly of Gentiles. It was fitting that they help their Jewish brethren in Jerusalem. “For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.” Such sharing would help to cement better relations between Jews and Gentiles in the body of Christ.

No effort was made in the apostolic age to form a Christian Benevolent Society through which churches could funnel their relief to the poor saints in Jerusalem. No congregation acted as a “sponsoring church” or centralized agency through which many churches could relieve the distressed. There were no church auxiliaries, such as Dorcas Clubs, Ladies’ Aid Societies, or Mite Societies. The congregations were autonomous. Each local church did its own work in benevolence. When another congregation was given assistance, it was because there was a genuine need. This plan of operation is scriptural, practical, and designed to bring honor to God.

Widows Indeed

Along with the examples that have been noted, another matter that needs to be considered when studying church benevolence is the case of widows indeed (I Tim. 5:3-16). Paul instructed, “Honor widows that are widows indeed.” They are to be honored with respect and material assistance. Any woman who has lost her husband through death is a widow. Not all widows are “widows indeed.”

Paul explains that a “widow indeed” is one who has no relatives, such as children or grandchildren, to look after her. She is at least sixty years of age (too old to expect to remarry). She is a godly woman who is desolate. She is described as to character and conduct in verses 5 and 10.

A “widow indeed” may be “taken into the number” (KJV), or “put on the list” (NASB), or “enrolled” (ASV), or “put on the roll” (NEB). The Greek verb used only here in the New Testament means “to set down in an official list” (Robertson), or “to set down in a list or register” (Thayer). This refers to enrolling widows for having their physical needs supplied by the church. Paul says nothing about these widows being employed to do church work and receiving wages.

Verse 16 says, “If any man or woman that believeth have widows, let them relieve them, and let not the church be charged, that it may relieve them that are widows indeed.” The subject of the whole discussion is relief. The first responsibility rests with individuals who have relatives that are widowed. They should provide for them that the church be not burdened. “Widows indeed” should be sustained, supported, and succored by the church. Incidentally, this verse emphatically and clearly distinguishes between individual obligations and what the church is obligated to do.

From the foregoing cases we conclude that the church can help any saint, or group of saints, that has a. genuine need. Widows indeed are permanent charges of the church. (Due to insurance benefits, government and social welfare programs, etc., such widows are not numerous in our country today.) Nothing in these cases suggests that a congregation should go into all the world looking for needy people and support as many as possible. The church has a higher function than the social and temporal betterment of humanity. The church is not a glorified Rescue Mission for the world’s indigent or a Red Cross kind of organization.

To keep the benevolent work of the church in its proper perspective we need to study and follow the New Testament, not what other religious bodies are doing.

Guardian of Truth XXXIX: 10 p. 6-8
May 18, 1995

By Donnie V. Rader

The writers of the Bible used the picture of right paths and by-paths to describe those who follow God’s way and those who depart. For example, Jeremiah said, “Stand in the ways and see, And ask for the old paths, where the good way is, And walk in it…” (Jer. 6:16). If we are not on the right path we are on the wrong paths. The Proverb writer spoke of those who “leave the paths of uprightness to walk in the ways of darkness” (Prov. 2:13).

Whether we are following some path through the woods or the inter-state highways, consciously or subconsciously, we will ask ourselves “Where are we headed?” In the course of any trip we ask ourselves some basic questions.

Let’s suppose that we are traveling from Birmingham, AL to Indianapolis, IN. (1) First, we get an atlas to see which road we need to be on. The map shows that we need to be on I-65 all the way. (2) After traveling a while we ask ourselves where we have been. Did we even get on the right road in Birmingham? It could be that we got on I-20 going toward Atlanta. As we reflect on where we have been, we remember seeing signs about Cullman and Athens, AL and Nashville, TN. We are assured we have been on the right path. (3) The next obvious question is, where are we now? Just because we have been on the right road doesn’t mean that we are still there. Someone in the car with us tells us that the last sign read “Jackson, TN this exit.” Wait a minute! Jackson, TN is on I-40. That’s not even close to I-65. (4) Now, we ask where are we headed if we continue on the same road? Following I- 40 will take us to Memphis then to Little Rock and on into Oklahoma. That puts us further and further away from where the map shows that we need to be.

These are the same four questions that we need to ask ourselves as we, the people of God, endeavor to serve him in our journey toward heaven. We must ask: (1) Where should we be in our attitude and approach to the word of God? (2) Where have we been? (3) Where are we now? and (4) Where are we headed if we continue on the present path?

It is imperative that we, the people of God, ask where we (as individuals and churches) are headed. I have be-come concerned in recent years about the attitude I have seen developing among God’s own people toward the word of God. I see an attitude that suggests that we are losing respect for the authority of God’s word. I do not consider myself as a pessimist that “blows a fuse” over ever disagreement and issue, thus making it a bigger matter than it really is. But, neither do

I consider myself as a blind optimist who ignores real indications of danger on the horizon. We must face reality and consider the problems that brethren are facing.

In this series of articles we are going to focus on our attitude toward the word of God. As you will see, that is the heart and core of all the problems we face.

Where We Ought To Be Let’s consider what our attitude toward the word of God should be.

1. The word of God is our authority. Our view of the Bible should be that it is the word of God. When Paul preached in Thessalonica his message was received, not as the word of men, but as the word of God (1 Thess. 2:13). We must recognized that the Bible is the inspired book of God (2 Tim. 3:16-17). That is, the words of the Bible were given by the breath of God. That is the idea of inspiration. Even the words used by the writers of the New Testament were chosen by the Holy Spirit (1 Cor. 2:13).

The word is absolute and unchanging. It does not need to be updated to fit modem man. Its principles cannot be altered by man’s advanced learning. What was true when it was written, is true when we read it. Peter said that the word lives and abides forever (1 Pet. 1:25).

2. We must respect the word. When Moses revealed the old covenant to the children of Israel, he told them how they should respect the law. “. . .these words . . . shall be in your heart; you shall teach them diligently to your children, and you shall talk of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up” (Deut. 6:6-9). We too show respect for the law of Christ by how well we teach it to our children, how well we take it into our hearts and how we meditate on it day and night.

We must stand in awe of the word as the Psalmist did (Psa. 119:161). David also said, “Rivers of water run down from my eyes, Because men do not keep Your law” (Psa. 119:136). Yes, we ought to be bothered and disturbed when men depart from the pattern of God’s word. James P. Miller used to tell a story about his grandmother being present in an assembly when a piano was rolled down the aisle and used for worship. When she saw what they were doing, she went outside and sat on a stump and cried like a baby. Oh, how we ought to be moved by the departures that we are seeing.

3. We must be submissive to the word of God. Our attitude should be that as expressed by Josiah, “Go, inquire of the Lord for me, for the people and for all Judah, concerning the words of this book that has been found . . . to do according to all that is written concerning us” (2 Kings 22:13).

The church is to be “subject” (a military term meaning to line up under the authority of a superior) unto Christ in everything (Eph. 5:24).W e must abide within the doctrine of Christ (2 John 9). Our lives must be in harmony with the gospel of Christ (Phil. 1:27).

It is one thing to claim to believe the word of God; it is another to endeavor to obey it.

4. We must recognize that the word of God is strict and there is no room for compromise. The word draws a line between right and wrong and between truth and error. The word is not an elastic band that can be stretched to encompass anything we want it to.

We like Balaam must say, “I could not go beyond the word of the Lord my God, to do less or more” and “I have received a command to . . . and I cannot reverse it” (Num. 22:18; 23:20).

The story of Uzzah and the ark well emphasizes that God means what he says (2 Sam. 6:3-7). His word is strict.

Thus, we have no room to make compromises with those who have little or no respect for the word.

5. We must have some conviction. We need to be people of conviction. We should be devoted to the cause of Christ. Paul urged the Corinthians to “be stedfast, immoveable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord” (1 Cor. 15:58).

God’s people must be willing to take a stand for what they believe, teach and practice. We must point to what is “written” for our faith and practice (2 Cor. 4:13). Our constant aim should be to be pleasing to the Lord (2 Cor. 5:9). We should live in view of the Lord’s return (2 Pet. 3:11-14).

In the next article will look at where we have been.

Guardian of Truth XXXIX: 10 p. 1
May 18, 1995

By Jarrod Jacobs

Could my worship keep me from an eternal home in Heaven? Is the worship I offer so important that I could spend an eternity in Hell for “vain” worship? Many today will say, “No it does not matter how you worship as long as you are honest and sincere.” Others try to play down this subject as being unimportant. My friends, this question is very important. We are duty-bound to make sure we worship God in a way that pleases him. It matters not what opinions I have on this subject, rather the deciding factor is “what saith the Scripture?” Let us see what the Bible says about my worship. As we think about this subject, I would like us to take an overview of the Bible and notice God’s attitude toward those who were not worshiping acceptably.

Exodus 20

Exodus 20 records the giving of the Ten Commandments to Moses. I find it very interesting that the first seven verses have to do with the Jews’ actions and attitudes toward God. God told the people not to have any other gods, not to bow down to any graven images, nor serve them, and not to take God’s name in vain (Exod. 20:3-7). As God placed these Ten Commandments into effect, he let the Israelites know that there was only one way that they could please him. At this time, we see a God that expected his people to follow his commandments to the letter without variation. Why do we think that God has changed his mind concerning his worship? Yes, the Law has changed, but the fact that God expects us to obey him to the letter has not.

Jeremiah 10

At the beginning of this chapter, we read that God did not want the Israelites to become as the heathen in their idolatry. God, in the first five verses, shows the folly of the heathen for worshiping idols, and how the heathen have fooled themselves. God said, “The customs of the people are vain” (Jer. 10:3). As God continues to show the foolishness of these people, he says, “They deck it with silver and with gold; they fasten it with nails and with hammers, that it move not. They are upright as the palm tree, but speak not: they must needs be borne, because they cannot go. Be not afraid of them; for they cannot do evil, neither also is it in them to do good” (Jer. 10:4-5). Jeremiah says something that we need to learn and learn well, “0 Lord, I know that the way of man is not in himself: it is not in man that walketh to direct his steps” (10:23).

Why study this chapter? It is because during this time, the idolatrous cultures were known for worshiping which-ever gods they chose. There were so many gods at this time, you could choose to worship whichever god you wanted. Those living in Jeremiah’s time were truly trying to “direct their own steps.”

If it did not matter how you worshiped God, why was God legislating these cold, impersonal commandments to the people? Was God not wanting these people to do what seemed to be the best? Was God condemning the practices of an honest and sincere group of heathens? Why did not God simply teach them how to “get along,” and “love” one another, despite the “petty” differences these idolaters may have had with the Jews?

The Book of Malachi

This final book of the Old Testament is entirely devoted to the people’s rejection of God’s law. These people rejected and refused to worship God as he commanded. This is evident in the first chapter of the book. God charges these Jews with offering polluted bread, and offering the blind and lame as a sacrifice (Mal. 1:7-8). Why would God waste his time on this subject if it does not matter how the people worshiped him?

God continues to plead for the people to come back, and said in Malachi 3:10-12, “Bring all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open the windows of heaven and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. And all nations shall call you blessed  for ye shall be a delightsome land, saith the Lord of hosts.” The Lord obviously wanted them to come back and receive that great blessing. However, if it did not matter how they worshiped, why was God pleading for them to repent in Malachi 3:7?

From these three Old Testament references, we can see that God expected his people to worship him in a certain way. When they refused, they were met with the deadliest force. You may doubt my word, but ask Nadab and Abihu about worshiping God. Ask them what God thinks of people operating in the silence of God’s word (Lev. 10:1-2).

John 4

Looking to the New Testament, we read that Jesus had encounters with those who were worshiping God in vain. John chapter four is but one example. This chapter records Jesus meeting with the Samaritan woman at the well of Jacob. The Samaritan woman thought that it did not matter how or where you worship. You can see this when she told Jesus, “Our fathers worshiped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship” (In. 4:20). She gives the impression that it does not matter how one worships. “You worship in Jerusalem, and we worship here, what is the difference?”

Jesus tells her that it does matter, and in fact, there will soon be a change. True worshipers will no longer have to go to Jerusalem to worship God. Jesus said, “Ye worship ye know not what: we know what we worship: for salvation is of the Jews. But the hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a Spirit: and they that worship him must worship him in spirit and in truth” (Jn. 4:22-24).

Is it not amazing that the excuses we hear day by day concerning worship were present during the time of Jesus. “You worship where you want to, and I will worship where I want to,” would be the Samaritan’s reply today. Why would Jesus spend so much time with this Samaritan if she was worshiping in an acceptable way? Certainly, Jesus did not think that she was doing wrong, did he?

We hear a lot about how we (preachers) need to be like Christ, and not concentrate on the “petty” differences, but “preach on love” as Jesus did. Those who believe that standing on the truth is done without confrontation, and without hurt feelings at times, do not know my Lord.

“In Spirit and In Truth”

What did Jesus mean when he said, “God is a Spirit: and they that worship him must worship him in spirit and in truth” (Jn. 4:24)? These words have significant meaning, and must be understood if we wish to please God with our worship. The word “in,” means “in connection with.” It does not mean “inside of.” Jesus was literally saying that we must worship in connection with the spirit, and in connection with the truth.

What is the “spirit”? It is those things related to the spiritual realm. Jesus shows that the true worshipers need to be focused on spiritual matters, not physical. Paul tells us, “For the kingdom of God is not meat and drink but righteousness and peace, and joy in the Holy Ghost” (Rom. 14:17). That is why we do not have pie suppers, bingo, etc.! The church in its worship is not to cater to the physical needs, but the spiritual.

We have another responsibility. That is to worship “in connection with the truth.” What is the “truth”? Let Jesus answer, “Sanctify them through thy truth: thy word is truth” (Jn. 17:17). In order for our worship to be acceptable to God, we must worship with our focus on things spiritual, and worship in connection with what the Bible says! Peter said, “If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ to whom be praise and dominion for ever and ever. Amen” (1 Pet. 4:11). The only truth we know is what has been revealed in God’s most Holy Word. Our worship must come from what has been revealed. For anyone to try to worship God based on what has not been said, or for anyone to teach others to worship God in that way, is to condemn himself to an eternity in Hell. To deviate from God’s plan of worship is to jeopardize your soul, and the souls that follow you!

1 Corinthians 11:20-30

Here Paul is recorded as rebuking the Corinthians for not partaking of the Lord’s supper as they should. Paul declares that in verse 23, the things he is saying are from the Lord. He appeals to the right authority. He then proceeded to correct these brethren for their unfaithfulness in taking the Lord’s supper. Here Paul tells these men and women that if they do not partake in a worthy manner, they are guilty of the body and blood of Christ and are eating and drinking damnation to themselves (1 Cor. 11:27, 29). Does this sound like it does not matter how we worship? Does this sound like our partaking of the Lord’s supper will not effect our eternal salvation? Paul ends this by telling the Corinthians that some of them are weak as a result of their unfaithfulness, while others sleep (spiritually dead while they live, 1 Cor. 11:30).

Conclusion

Yes, the worship we offer must please God, else we stand to lose our home in Heaven. How sad indeed to know that you could have made it to Heaven if you had only worshiped God as he commanded. Brethren, can we see the importance of teaching others this same truth? Can we see that there is a lost and dying world that needs to know that “honesty” and “sincerity” will not save a single soul from the burning fires of Hell? Yes, friends, our worship does make a difference, and it will affect our very soul! Please bear these things in mind as you strive to live for God from day to day.

Guardian of Truth XXXIX: 10 p. 11-12
May 18, 1995

By Connie W. Adams

Have you noticed how hard it is to say or do something in a way that pleases everybody? Preach or write on some controversial subject and you will hear, “I don’t disagree with your point, but I don’t like the way you said it.” Maybe it was too soft or too hard, too hazy or too pointed. Let a congregation exercise corrective discipline where doctrinal error or immoral conduct is involved and sure enough, some will say, “I just don’t like the way you went about it.”

Care Should be Taken

Not only should we be ready “to give an answer” (1 Pet. 3:15) and be set for “the defense of the gospel” (Phil 1:17), prudence should be exercised. “Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man” (Col. 4:6). On the limited commission the disciples were charged, “Be ye therefore wise as serpents, and harmless as doves” (Matt. 10:16). If there is a wise way to do or say something, then there is also an unwise way to do or say it. “And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will” (2 Tim. 2:24-26). Those overtaken in sin are to be restored “in the spirit of meekness” (Gal. 6:1).

But such care does not rule out the need for scriptural action when error is taught or when sinful behavior must be corrected. The Jewish rulers “saw the boldness of Peter and John” (Acts 4:13). Upon their release from the authorities they met with the brethren and prayed, “. . .grant unto thy servants, that with all boldness they may speak thy word” (Acts 4:29). Paul asked the Ephesians to pray “that therein I may speak boldly, as I ought to speak” (Eph. 6:20).

Honoring the Charge

Fidelity to the Lord leaves us with no choice but to honor the charge to “preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine” (2 Tim. 4:2). The charge is to “reprove, rebuke and exhort.” The manner of it is “with longsuffering and doctrine.” Neither part of this excludes the other. “Longsuffering and doctrine” does not mean we are exempted from reproving error, rebuking those who teach it and exhorting all to be faithful to the Lord.

“Selling the Sizzle”

A popular motivational speaker urged advertisers to “sell the sizzle, not the steak.” The “sizzle” whets the appetite but it is the steak that satisfies the hunger. You don’t digest the sizzle. This has become the approach in much of modem-day preaching. Like boxes of cereal, wrap it in an attractive package, sugar coat it and offer a prize. Never mind the substance. Preaching without substance will starve the hearers. We may keep it short and sweet, adorn it in flattering words, elegantly phrased but with any real sub-stance removed.

History Lesson

During the heat of the institutional battle when many were confused and when congregations were on the fence, there were some undecided brethren who said, “‘We don’t disagree with what you say, we just don’t like the way you say it.” I would be the last to defend exactly how every-thing was said and done in those turbulent times, but the truth had to be taught and error had to be exposed.

A younger generation today reaps the benefits of the labors of those who went before them and fought battles for truth and right. The “sizzle” might not have always been heard, but I’ll guarantee you the steak was there.

When I edited Searching the Scriptures I found out there was no way to deal with controversial subjects, and especially when some had to be identified with the controversy, so as to please everyone. I had one word of advice for all such critics. “If you don’t like the way it was done, then you write an article and deal with it the right way so we can all learn from you.”

The same thing holds true with discipline within a congregation. It must be done or else we are in rebellion against the Lord who ordered it. The purity and safety of the rest of the church must be protected. “A little leaven leavens the whole lump” (I Cor. 5: 6). It must be clone with as much understanding as possible, but don’t forget that it must be done.

Sitting in the Editor’s Chair

Some of our readers may at times disapprove of the way in which some matters are handled in this paper. No editor is infallible. Hind-sight is 20/20. But I can tell:. you one thing. Mike Willis is a godly and honorable man who genuinely loves the Lord and wants to please him above all else. He often calls me to get my input on potentially explosive matters. I am sure he advises with others as well. When all that has been heard, he alone must decide what course to pursue. I sat in such a place for 20 years and it was not always easy. Editing a paper is one of the quickest ways I know to make enemies and lose friends. Some cynics are of the opinion, which they freely express, that controversy is sometimes stirred to sell papers. That may work in the secular press but it has the opposite effect in religious journalism in the last decade of the twentieth century. The mind set of many these days is “don’t rock the boat. If you do, I’ll cancel my subscription.”

But when sin runs naked through the streets and error raises it head and threatens the very identity of the Lord’s people, men of conscience will be heard. Their motives may be maligned. Their meetings may be canceled. Their articles may be castigated and the papers that publish them may be ostracized. But they will be heard. Count on it.

Guardian of Truth XXXIX: 10 p. 3-4
May 18, 1995