Truth Magazine

By Bobbie Jean Cook Burnett

Much is said today about surviving. We hear educators saying, “In order for our children to do more than just survive in today’s schools, teachers must challenge them each day to achieve their potential and soar to newer heights of learning.”

Business men emphasize the need for employers to do all they can to make sure their workplace is one that will survive when others may fail.

The entertainment world spends billions of dollars to ensure that their ratings will be at the top. Each network wishes to be the one that excels all others. They know that this is what they must do to survive.

Have you ever taken the time to really look at that word survive? Look at it closely, and you will notice the two ingredients that are necessary for any survival of perilous situations. They are U and I. Yes, you and I are the ingredients to assure survival.

You and I are the ones who must “be diligent to present ourselves approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth” as Timothy reminds us in 2 Timothy 2:15.

Through diligent study we can provide the spiritual nourishment that will help us survive in a world so full of sin. As we fortify ourselves, we will be able to instruct others to godliness and faithfulness and thereby help them to survive so they, too, may teach others about God’s grace which called us to be saints (2 Tim. 2:2; Rom. 1:7).

You and I can strengthen our chances to survive wickedness by having faith which is the route to God’s saving grace that Paul told the Romans about (Rom. 5:1-2).

Only when we acted upon our faith did we repent of our sins as Luke tells us in Luke 13:3,5. Also, Peter told the people on the day of Pentecost, the birthday of the church of our Lord, that they would have to repent if they wished to survive damnation (Acts 2:38).

Once we acted upon that faith which caused us to repent, we confessed that precious name of Jesus as the Ethiopian eunuch did in Acts 8:37.

This same faith catapulted us to be baptized for the remission of sins as commanded of us in Acts 10:48 and 2:38.

You and I can continue to survive when we show love for our brethren as we read in Romans 13:8, 1 Peter 1:22, Hebrews 13:1, and many other places too numerous to mention in this short article. You and I can survive many obstacles if we would practice hospitality in our homes. This would eliminate even the thoughts of brethren engaging in social activities in the church buildings. We would avoid the condemning words of Paul when he wrote to the Corinthian brethren in 1 Corinthians 11:22. Also, we would do well to remember Paul’s words in Romans 12:13.

Elders can help the church survive slumps of spiritual depression by adhering to the admonition of Paul to Titus when the Holy Spirit guided him to write that :hey were to be hospitable.

You and I can assist spiritually to survive in our lives if we practice what Peter said in 1 Peter 4:9. It is one thing for you and me to be hospitable, but when we practice hospitality, Peter reminds us that it is not to be done by grumbling about having to do it but rather do it without grumbling.

Why not now resolve to do all we can to help the church survive in this old world of sin an strife? Remember it is us, U and I who can do this.

Guardian of Truth XXXVII: 17, p. 23-24
September 2, 1993

By Jady W. Copeland

In Romans 12:1-2 Paul admonished brethren to present themselves as “a living sacrifice, holy, acceptable to God.” When one obeys the gospel, he becomes dead to sin, and alive in Christ. The same writer says in Romans 6:4, “Therefore we were buried with him by baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.” Hence, one giving himself to the Lord is totally committed to Christ in thought, word and action. We must not be conformed to the world, but dedicated totally to him who died for us. In “renewing of your mind” we see a total transformation of self (affections and will) to the service of God.

In previous articles we have established several principles which we summarize briefly:

 

 

1. We must not be con-formed to former lusts (1 Pet. 1:14).

 

 

2. Nothing comes between the dedicated Christian and God (Matt. 22:37).

 

3. The love of money is the root of evil (1 Tim. 6:10).

4. Covetousness is idolatry (Col. 3:5).

5. Material things are temporary; spiritual things are eternal (2 Cor. 4:18).

6. God is our Master in all things (Matt. 6:24).

7. Christians lay up treasures in heaven (Lk. 12:13-21).

In our study here, we want to make some specific applications showing how too much emphasis on the things of the world adversely affects the progress of the Lord’s work.

Giving into the Treasury

of the Church

While giving as prospered must be decided by each Christian, it is easy for us to reason that we are making a sacrifice when in reality we are not. Sacrificing means different things to different people. To some it may mean giving what is left after all other desires have been met. Some seem to never think that they should give up luxuries (expensive sports equipment, huge houses that they don’t
need, etc.) so they can give more to the Lord. Brethren, is it really true that we “can’t afford” to help one needing support to preach the gospel when we see many of the members living so luxuriously? We hear the elders announce that Brother Preacher wants to preach in China, but we (the church from its treasury) can’t afford to help him and then we leave, get into our $40,000 cars to go to our $150,000 homes. There just seems to be something wrong. In contrast the Macedonians gave out of their poverty because they were willing to give “themselves to the Lord” (2 Cor. 8:2-5).

Neglect of Family

The second way the Lord’s cause is hurt by materialism is that it hurts the family life. The father takes two jobs so that he can have those luxuries, far above necessities, but in so doing he is home little with his boys or girls growing up. He sacrifices valuable time with the family in order to have things he could easily do without. I’m convinced that the reason many young people don’t obey the gospel is that they see Dad taking his religion so lightly. They can see by his example that the Lord and his church mean little to him, and often it is because of his working such long hours  unnecessarily. Fathers, remember the responsibility of bringing up the children “in the training and admonition of the Lord” has been given directly to you  the father. It is so easy to forget that the child (even in tender years) sees the examples of parents which make a lasting impression.

Then there is the working mother. This is perhaps even more devastating to the child. Sisters, there is no substitute for “mom.”‘ It really makes me heartsick to see so many day-care centers in our society. I think of the hundreds of children who are largely reared by people other than parents. The young woman becomes accustomed to a certain living standard and when married is not willing to live on her husband’s salary. So she continues to work, and when the baby comes, he is off to the day-care center. The question is this: “Is the extra money worth more than the time she has with that child?” I’m sure many mothers claim they can rear their child properly and work too, and I’ll admit that some do a pretty good job, but there is little room for argument that the mother who is with the child all day does a better job than the one who is gone one-third of the time and when she does come home, she is tired, irritable, and not in the best mood to deal with that child properly.

Work in the Local Church

As we noted in the last article, men need to plan carefully in choosing an occupation that lends itself to his best work with the local fellowship. The man with two jobs often cannot attend all of the assemblies. The man with dollars in his eyes too often is more concerned about his job than worship. Perhaps little things such as the second communion on Sunday night has played into the hands of those who say, “I can worship tonight.” While it is not wrong to have the communion on Sunday night, it is an easy excuse for the one who likes material things so much he is willing to give up much of his time for money. A man once told me he took the second job, and he would make so much money that he could perhaps buy a plane to take me to meetings. He not only never got around to that, but now has quit the Lord entirely. The excuse that making more money allows one to give more is a “cop-out” pure and simple. His problem is that he is serving the god of materialism instead of the God of heaven.

Many men with two jobs, or even one that takes themaway from home nights (or one that takes them from home much of the time), simply cannot be of as much service to the Lord in the local church. Certainly motivation must be considered here, but if the motivation is one’s desire for money he must consider carefully this: “Can I afford to miss out on working for the Lord because of the extra money I am making?” It was indeed refreshing to hear a man say recently that in his schooling and in choosing an occupation, he thought first of the time he would have to spend in personal work, and other activities in the local church. “If every member of this church were just like me in the amount of time I have to do the Lord’s work) what kind of a church would this church be?”

Another way the Lord’s church is affected by material-ism in the local church is that due to so much leisure time many think too much of week-end pleasures  camping, boating, fishing, and going to the beach or mountains. How can one be of much value to the Lord with the local church if he is gone one or two week-ends out of the month? The curse of “week-ending” is another blight on the growth of many churches. The concept is “I go to church” while away. Maybe (but some don’t), but even if they do, do they not realize that being gone so much is hurting their work for the Lord? They not only have little time for personal work, etc., but the being gone so much has an affect on the attitude of other members of the body.

The Effect of Materialism

on Children

Children learn from their parents. Not only is this true in politics, economics, and social graces, but it is also true in religion. First they teach them the improper attitude to-ward money as exemplified in the above points. But in the next place, when they see their parents with the attitude toward recreation, missing services for trivial things, and other forms of indifferences, they grow up with the idea that this is proper and right.

In the parable of the rich man (Lk. 12) we note that the man was evidently not immoral, and he also provided for his family well so far as we can see, but he was not thinking enough of his eternal welfare but more on “things.” or

Guardian of Truth XXXVII: 17, p. 12-13
September 2, 1993

By Tom M. Roberts

It is without dispute that one of the most difficult portions of the New Testament to understand in its entirety is Paul’s epistle to the Romans. Someone has accurately referred to it as Paul’s “doctoral dissertation.” Without disputing the fact of inspiration, it is also true that the Holy Spirit used the unique talents and characteristics of each writer of Scripture by which to couch the terms of that revelation. It is possible to tell considerable difference between the simple sentence structure of John, for ex-ample, and that of Paul (compare John 1:1 with Eph. 1:3-14, or Romans 5:12-21). The scholarly mind of Paul that received instruction at the feet of Gamaliel (Acts 22:3) is quite evident in the complex sentence structure and soaring conceptual statements of Romans. This might be compared with the simple and straightforward statements of an uneducated Galilean. This disparity does not in any way reflect unfavorably on any part of Scripture. Rather, it acknowledges that God was able to take the particular talents of each writer (some more educated than others) and use them to furnish us with the comprehensive “faith once for all delivered” (Jude 3).

Different Styles But A Common Message

While Luke, the writer of the gospel that bears his name and the Book of Acts, was not a simple Galilean, he does write as a historian and not an apologist. However, in the process of recording the “acts of the apostles,” Luke relates many of the concepts of salvation that are common to the book of Romans. The different style that is evident between Luke and Paul is striking. But it is their similarities that provides us with a valuable tool to fully understand the concepts that Paul addresses so profoundly. Do you have trouble understanding the Roman doctrine of justification (3:21-26)? Surely you are not alone. What about the doctrines of righteousness (1:17; 9:14), election (11:5), law and gospel (4:1-5), Jew and Gentile (9:6ff), the faith-fulness of God (9:14; 11:1ff), the nature of man (5:12-21), and the nature of law (7:7ff), to mention but a few? All these subjects, and more, are complex and “hard to be understood” (2 Pet. 3:16), admitted by no less than Peter.

It is not suggested that the book of Acts was written as a commentary upon the book of Romans. What is suggested, however, is that Luke provides us with a bird’s eye view of the work of the apostles (principally, Peter and Paul) as they proclaimed Christ to the world and, by this proclamation, demonstrated in action the concepts Paul propounded in Romans.

It is also suggested that there is a perfect harmony between these two inspired records, so that whatever the concept of justification, etc., is found to be in Romans, it will be acted out in Acts as men and women respond to gospel preaching. Justification in Romans, for example, cannot mean justification by faith only, as taught by Calvinists, because in Acts, people were taught to obey, predicated upon an ability to obey. Any theoretical view of doctrines from Romans that disagrees with the clear record of Acts has to be false. When anyone teaches, for example, that “baptism is not essential to salvation be-cause we are justified by faith,” that doctrine is manifestly false because the apostles preached justification by faith and it included the practice of baptism for remission of sins (Acts 2:38, etc.).

From Simple to Profound

Simply put, the book of Romans is concept; the book of Acts is actuality. The former is systematic theology; the latter is example. In Romans, Paul is permitted to draw back the curtain of finiteness and gaze upon the inner workings of the very mind of God as the Scheme of Redemption is formulated. In Acts, Luke records how the apostles, who now understand this”mystery” (Rom. 16:25), bring it to the world in simple terms that cannot be misunderstood. Between these two inspired records, we have the entire range of human ability comprehended. Does one have a simple, trusting faith that is moved to obey the commands of God without question? Read Acts of the Apostles and learn what to do to be saved. Does one have an inquiring mind that wonders “why” Jesus had to be-come a man and die on the cross so that sinners could be justified? Read the Roman epistle and learn of the merger of divine justice and mercy.

Acts and Romans: The Story of Immanuel

We know’ from Ephesians 2:8,9, that salvation is “by grace through faith,” or, as it has been described, the divine equation: God’s part and man’s part. Romans tells of salvation from God’s side of the equation, “the righteousness of God” (3:21); Acts tells of salvation from the human side of the equation, “What shall we do?” (Acts 2:37) This relationship between Acts and Romans is almost parabolic: reasoning from the known to the unknown; from the simple to the complex. In the parables, Jesus explained the mysteries of the kingdom of God by simple stories of fish, seed, tares, etc. In Acts and Romans, Scripture explains the mysteries of justification by the simple stories of conversion. The result is that the eternal principles of the Creator are accommodated to the creature; God reaches down to man. In fact, the relationship between Acts and Romans seems to reflect the story of the gospel itself. Jesus was called, “Immanuel” or “God with us” (Matt. 1:23). The Word became flesh (Jn. 1:14); God came down from heaven to save man. Romans discusses the complex: divine wisdom (God) in heaven; Acts uses the simple: the gospel (Incarnate Word) in the world. Between the two, we are able to see the entire span of redemption: concept, incarnation, crucifixion and coronation.

Nothing said herein is intended to suggest that the epistle to the Romans is beyond comprehension. It is rather a suggestion that we can learn more fully about God’s word when we allow Scripture to be considered as a whole, with each part providing its own illumination. The next time you study Romans, try to approach it with a firm foundation established from a study of Acts. You might be surprised to learn that, having learned of the Acts of the Apostles, you are not far from the mind of God.

Guardian of Truth XXXVII: 17,
September 2, 199318-19

By Carol R. Lumpkin

Restore: restoration to a former state or relationship. “Brethren if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted” (Gal.. 6:1).

Erring: one who has turned from a goal, missed the mark. “Brethren, if any of you do err from the truth and one convert him; Let him know, that he which converteth the sinner from the error of his way shall save a soul from death (spiritual death) and shall hide a multitude of sins” (Jas. 5:19-20).

Child of God: one who has been born of water and of the Spirit (Jn. 3:5). One who has obeyed from the heart that form of doctrine (Rom. 6:17-18). One who has been baptized into Christ (Rom. 6:3; Gal. 3:27). Gospel obedience makes one a Christian, a child of God.

When a Christian, a saved individual, turns back into the world of sin he ceases to be a Christian, a disciple, a follower of Christ; hence, he is no longer a saved person (Acts 2:26). The follower of Christ who falls is an erring child of God and needs to be restored.

A saved person may, by choice, sin the following ways:

1. commit sins of the flesh. “Now the works of the flesh are manifest, which are these: adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, sedition, heresies, envyings, murders, drunkenness, revellings, and such like” (Gal. 5:19-21). See also 1 Corinthians 6:9-10; Rev. 21:8.

2. Commit sins of lying, stealing, anger, corrupt communications, bitterness, wrath, calmour, evil speaking (Eph. 4:25-31). God hates “a proud look, a lying tongue, and hands that shed innocent blood, an heart that deviseth wicked imaginations, feet that be swift in running to mischief, a false witness that speaketh lies and he that soweth discord among brethren” (Prov. 6:17-19).

3. Commit sins by forsaking the worship of the church “Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another; and so much the more, as ye see the day approaching” (Heb. 10:25).

4. Commit sin by being in a local church of Christ which does not scripturally follow the New Testament pattern in worship, work, or teaching (doctrine) of Christ. “Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son” (2 Jn. 9).

When a child of God is guilty of any of the above sins, he needs to be restored. Simon also believed and was baptized after hearing Philip preach Christ (Acts 8:12-13). Later, Peter and John (apostles) arrived in Samaria to, “pray for them that they might receive the Holy Ghost” (Acts 8:15). Simon offered them money for this power and was rebuked because his “heart was not right in the sight of God” (Acts 8:21). Simon was told to “repent therefore of this thy wickedness and pray God, if perhaps the thought of thine heart may be forgiven thee” (Acts 8:22).

Each and every sin committed is against God. Sins which others know about are public to the extent known. Sins which two are three know about involves the two or three and God. Sin which is committed by thought and/or desire, is known by the individual and God. “That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart” (Matt. 5:28). Sin for missing worship due to indifference or neglect is public and demands a public confession (1 Jn. 1:9). Sin committed by practicing error in work, worship or in doctrine must be confessed (2 In. 9).

How are sins forgiven an erring child of God? Not by (1) taking up where one left off; (2) not by just placing membership with a faithful church of Christ; (3) not by hearing a preacher or elders say you are alright as you are.

God has a plan to restore the fallen. That plan is:

1. Confession of sins: “If we confess our sins, he is faithful and just to forgive our sins, and to cleanse us from all unrighteousness” (1 Jn. 1:9). “Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much” (Jas. 5:16).

2. Repent of sins. The erring Simon was told to repent of his sins (wickedness, Acts 8:22). Repentance is a change of heart which leads to a change of life.

The lost son (Lk. 15:11-21) asked for and received his inheritance and in a distant country wasted it all in riotous living. He hired out to feed swine. While hungry, friend-less, broke, miserable. he came to himself and said his father’s servants had bread to eat while he ate husks from the grain. He made up his mind to return to his father and say, “Fatherl have sinned against heaven and before thee.” This same statement is repeated in verse 21. A change of mind, repentance, led him back to his father and his acknowledgment of his sin against God and his father.

A man told his son to go work in his vineyard, the son said, “I will not,” but later he changed his mind and went. When a sin is repented of it must be given up; or else there is no repentance (Matt. 21:28-29).

Guardian of Truth XXXVII: 17, p. 20-21
September 2, 1993