Truth Magazine

By Dean Gibson

The cross of Jesus Christ. What does it mean to you? What does it symbolize? Is it an image to be worn proudly by a Christian? It is referred to in the Bible as the power of God (1 Cor. 1:18). It is also referred to as a symbol of shame (Heb. 12:2)! Symbols can be very strong messages of attitude. Consider the sign of the swastika during World War II, unleavened bread and fruit of the vine, or the “sign of the cross.”

Let us consider the cross in both history and Scripture. The first time we read of “a cross” in the Bible is in Matthew 10:38 and 16:24, where Jesus says if one wants to follow him, he must “deny himself, and take up his cross, and follow me.” This does not refer back to Jesus’ cross, for he had not yet been crucified. It is unlikely, at that time, that his disciples knew what he meant. “The Greek word stauros means merely `a stake'” (Smith’s Dictionary of the Bible, 1863 Ed., Vol. 1, p. 364). Whether Jesus spoke in Greek or not, the word is not used literally, but from this context we can see that the idea which best fits for the word “cross” is “attitude of self-sacrifice.” This, then, is one way the word “cross” is used as a literary symbol (a “word” symbol as opposed to a “thing” symbol).

What other ideas are symbolized by the “cross” in Scripture? First, where the four witnesses of the Gospel describe the actual crucifixion of Jesus, there is no metaphorical or symbolic meaning at all. He did not carry a symbol up the streets of Jerusalem; nor was he symbolically nailed to a metaphorical cross. It was as real as pain and as literal as the blood from his side.

In 1 Corinthians 1:18, Paul wrote, “For the preaching (lit., “word”) of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.” He referred to the part of the gospel which says that God died on the cross by Roman hands, a fact which seems self-contradictory to unbelievers (“How could men kill a god?”), but the most wonderful of miracles to the saved! In the parallel passage of Romans 1:16, Paul says the “gospel of Christ” is the “power of God unto salvation.” So, sometimes the word “cross” stands for “the gospel.”

Again, in Ephesians 2:16, Philippians 2:8, Colossians 2:14, and Hebrews 12:2, the word means his “death by crucifixion.” The “cross of Jesus” is, then, a literary symbol of several scriptural ideas. The songs that we sing about the cross, which use the same metaphors as the Scriptures, do not misuse or abuse the word.

But what about the cross as an image: used as the “logo” of Christianity; an architectural design on buildings; worn as a talisman or charm against evil in the form of a crucifix (the body of Christ on a cross)? Historians are in unusual agreement about these practices:

As the emblem of a slave’s death and a murderer’s punishment, the cross was naturally looked upon with the profoundest horror, and closely connected with the ideas of pain, of guilt, and of ignominy (shame DG, E. Gibbon, Rise & Fall of the Roman Empire, Vol. 2, p. 153).

The early Christians generally avoided representing the body of Christ on the cross, for the first evidence of such representation comes from the 5th century. In fact, until the 4th century, even the simple cross rarely appeared in public (New Catholic Encyclopedia [NY: Catholic Univ. of America, 1967], Vol. IV, p. 473).

It was not till the 6th century that the emblem of the cross became the image of the crucifix (Smith’s Dictionary of the Bible, p. 366).

It is often hard for present-day people, after the cross has been glorified for so many centuries, to imagine the disgrace linked with crucifixion during Roman times. For the ancients, the word itself carried not a single positive connotation. . . . Centuries were to pass before Christians felt at ease representing Jesus on the cross pictorially (emphasis mine  DG) (After Jesus: The Triumph of Christianity [Reader’s Digest: 1992], p. 7).

Where did the glorification of the cross come from? What brought about such a change of attitude?

But after the celebrated vision of Constantine (312 A.D.), he ordered his friends to make a cross of gold and gems, such as he had seen, and the towering eagles resigned the flags unto the cross (R.L. Fox, Pagans and Christians [New York: Harper & Row, 1986], p. 613).

Thus under Constantine the church experienced a profound alteration in its attitude toward reproductions of the cross

The discovery of the word of the Savior’s cross, together with the worship and honor rendered to the cross, rapidly transformed the former reticence into conspicuous public devotion (The Encyclopedia of Religion (New York: Macmillan, 1987], Vol. 4, p. 162).

For those of us who are dedicated to restoring first century faith and practice, when the churches were built by the “apostles’ doctrine and fellowship” upon the foundation of Jesus Christ, we should limit the cross to a literary symbol and use the proper symbols to “show the Lord’s death till he come” (I Cor. 11:26).

Guardian of Truth XXXVII: 9, p. 5
May 20, 1993

By Ron Halbrook

It was very encouraging to see the power of the gospel at work in the seven churches I visited 3-27 January, because these brethren were willing to endure sound doctrine (2 Tim. 4:3). I will briefly mention these churches and their local preachers in order to acquaint our readers with them.

1. Church of Christ. 546 N. Lark El/en, Covina, CA 91723 (phone:818-332-7473): The local preacher is a younger man who helps support himself by teaching school and who is blessed by a wife and children who love the Lord. His name is Alfonso Ferrer (472 Hacienda Ave., Perris, CA 92571; 714-943-7965). Normal attendance runs in the 30s, but we had nearly 50 as our high during the three-day meeting.

2. Hetnet Church of Christ, 203 W. Acacia Ave. (P.O. Box 2181, Werner, CA 92546 (909-925-1991). Gerald B. Evans (41181 Acacia Ave., Hemet, CA 92544: 909-925-6046) has preached most of his life and has largely supported himself so as to help brethren who could not provide lull support. Now, in his later years, his spirit is undaunted hut his health is declining. To relieve this burden, Hemet is looking for someone to work with brother Evans and the whole church. Regular attendance numbers in the 50s. Our best attendance during the four-day series was about 50, which was good considering the constant rain and flooding.

3.5th St. East Church of Christ, 44860 North 5th St., East, Lancaster. CA 93535 (805-948-5279). The local preacher is in his 30s, is in his second year in California, and is deeply convinced of the truth on divorce and remarriage. His name is Micky Galloway (45858 York P1., Lancaster. CA 93534; 805-723-6553). Their attendance is generally in the 90s, but we had a high of about 100 during a four-day meeting in spite of rain, sleet, and snow,

4. Winnetka Ave. Church of Christ, Winnetka Ave., Canoga Park, (A 91306 (818-348-2193). The local preacher is Dennis Kilgo (8011 Quartz Ave., Canoga Park, CA 91306; 818-341-7579). It was encouraging to meet brother Kilgo because he had studied his way out of error on divorce and remarriage. Normal attendance here is around 80.These brethren did not know about my trip until arrived in California, so I could only arrange for two nights with them on such short notice. About 50 souls attended each night, in spite of the fact that only last-minute announcements were possible.

5, Church of Christ on the Hub, 39354 Freinont Blvd., Frernont, CA 94536 (510-792-39901. The local preacher has supported himself in secular work through the years, and is semi-retired, but presses on with great zeal in the lords work. His name is Dwight King (4909 Northdale Dr., Fremont, CA 94536; 510-794-7659). Regular attendance runs in the 20s and up to about 30, but we had a high of around 40 during the four-day meeting.

6. 20th St. Church of Christ, 61 W. 20th St., Merced, CA 95340 (209-383-2095). This church’s local preacher has been Roy Bradshaw, but during the meeting he was preparing to move to begin work with the church in nearby Mariposa (meets on Hwy. 45 in Mariposa; mailing address 3584 Triangle Rd., Mariposa, CA 95338; 209-966-3181). Merced will help with his support. Another sound, solid man is needed to follow brother Bradshaw at Merced. Wes Cox and Dean Gibson serve Merced as elders. Some who expressed hesitation about what might be preached on divorce and remarriage, later made such comments as, “I know what you preached was the truth because you read it to us directly from the Bible, passage after passage.” Gospel meetings and gospel preaching still accomplish good! The average attendance at Merced is in the 70s, and during this four-day effort we had high somewhere in the 80s.

7. Church of Christ, 695 High St., Lakeport, CA 95453. The local preacher has spent most of his life preaching in California, often supporting himself. Though past “retirement age,” he continues to be remarkably able and active. His name is Olen Holderby (4265 Lakeshore Blvd. 1/18, Lakeport, CA 95453; 707-263-3682). Normal attendance runs close to 40, and we had about that many on our best night in this three-day series.

The sermons presented in California included “The Patience of God,” “The Blood of Christ and Baptism,” “Marriage, Divorce, and Remarriage,” “Trends Pointing Toward a New Apostasy,” “Our Clothes Send a Message,” and “Lovest Thou Me More Than These?” Each lesson is designed to stress the positive foundation of truth and, in contrast, to expose the utter emptiness of error. In all, 32 sermons were preached in 25 days, and there were many personal discussions and studies. Three confessed sin and were restored. About 1,200 tracts, booklets, outlines, and other gospel literature were distributed. It was evident that precious souls still seek and hear the truth of God’s Word when it is presented in its purity and simplicity (Matt. 5:6; 7:7-8). Many “received the word with all readiness of mind, and searched the scriptures daily, whether those things were so,” even when study sessions lasted late into the night (Acts 17:11; 20:7).

The reason that some sessions lasted late is that the audience was not ready to go home. .After each evening lesson, an opportunity was given for questions and comments. Some of these open forums continued until 9:30, 10:00, 10:30 and even past 11:00 p.m. It was exhausting but rewarding work. Not one ugly incident occurred, even when there were disagreements. Ninety percent of the questions were truth-seeking, with only a few designed to set traps or make false arguments. Even the latter contributed to our studies because truth has nothing to fear from open investigation.

Guardian of Truth XXXVII: 9, p. 2
May 20, 1993

By Race Is Run

I received word on April 12, 1993 that brother David Joy passed from this life into eternity where he has gone to his reward. David married his wife Patty, the daughter of Paul Casebolt on August 11, 1973. To this union were born three children, Jeremy (18), Jennifer (15) and Micah (10). Nine years ago, brother Joy suffered a viral infection to the lining of his heart. He had to have a heart transplant to survive. For nine years, he has survived the heart transplant, at great medical expense and much suffering.

Brother Joy is one among several West Virginia preachers who have supported themselves in secular work and preached full-time as well. Brother Joy taught school at Paden City elementary and preached at Fly, Ohio (7 years) and Mellott Ridge (2).

David’s illness caused him to keep his priorities well-ordered. The burden of living for nine years with this disease has matured his children well beyond their years. Jeremy has been doing appointment preaching for four years. He is enrolled in West Virginia University in Morgantown where is studying to be a pharmacist.

The heavy burden of medical expense to the family was largely covered by David’s insurance company. Even what is left unpaid is beyond the family’s ability to pay. A later report will detail the expense and invite brethren to participate in relieving it. Too, we will give the details about his funeral, which are not available yet. However, if brethren would like to assist sister Joy or write her a note expressing their sympathies, they may contact her at the following address: Patty Joy, 313 S. 4th Ave., Paden City, WV 26159.

Guardian of Truth XXXVII: 9, p. 11
May 6, 1993

By Gerald E. Evans

Christianity, in its purity, is the same now that it was almost 1900 years ago. That which God approved then he will approve now; and just what he condemned then he will condemn now. So, if we would be approved of God we must stand where we know God approves and avoid all else. All who accept the Bible as the final rule of con-duct recognize that.

In Revelation 2:12-14 the Lord commended the church at Pergamos for some things and censured them for others. They were commended for holding fast his name, and for not denying the faith once delivered to the saints, and all this “where Satan’s throne is.” That is no small commendation! Those who take such a stand give courage and strength to all who know Christ’s appreciation for such a stand. But more, it involves showing honor to Christ. To hold his system of faith in all its essential elements will secure the divine blessing.

But where error exists, Truth demands censure of the error. Some in the church at Pergamos held to the doctrine of Balaam and also to the doctrine of the Nicolaitans. The Lord emphatically declared of such teaching, “Which thing I hate” (vv. 14-15). Recognizing the Lord’s strong disapproval, it should be obvious that we need to deter-mine the underlying cause of men embracing such doctrine. The effect is obvious in verse 14: idolatry and immorality! The basic doctrine of Balaam just could be a sin all too common among Christians: elders, deacons, preachers and other saints!

Balaam was an Old Testament character, the history of whom is found in Numbers 22-25, dating approximately B.C. 1452. He was a prophet of God after the old order, the order prevailing before Moses received the Law given exclusively to Israel. Even though he was a descendant of Abraham, he was not under the covenant of Jacob. The Israelites were his kin by the flesh but not in the religious sense.

Verse 18 was a noble statement, “I cannot go beyond the word of the Lord my God, to do less or more.” But the fact was that he went at once to obtain God’s permission to do what he had already said “though shalt not do.” This is like so many (even among God’s people) today. They are not content with the results of doing God’s plain will, but keep chasing Scripture, knowing that sooner or later they will find what fits the idol in their heart (Ezek. 14:1-4). I was told just yesterday on a Dial-a-Bible-Message response that Ephesians 5:19 and Colossians 3:16 teach the use of instrumental music in the church! Like old Balaam, who claimed he “couldn’t go beyond God’s word, to do less or more,” this person sure was eager to get God to change his word, wasn’t he?

Can we be blinded to the cause behind the doctrine of Balaam, an unwillingness to accept God’s Word on a matter without question, and thus could we be condoning the doctrine of Balaam? Like the unconverted sinner, unwilling to bow in humility to the will of the Lord that they might be saved, too many brethren today seek a

Scripture that will make them acceptable to God like they are. They go to the word of the Lord to see what the Lord would say “more,” and find an answer to suit them. The same practice brought error amongst God’s people in every apostasy on record, and still works today. Some brethren simply are not satisfied with “what the will of the Lord is” if it goes counter to individual desire or some vested interest. No matter the hardship and pain obedience may afflict even upon the innocent, the Lord’s will changes not to accommodate the situation or the times. Sin is what causes the affliction.

Of what did the “doctrine of Salaam” consist? At least we know this much: “. . . who taught Balak to put a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit sexual immorality” (Rev.2:14). When anyone teaches that the divorced fornicator is loosed to marry again with impunity, in spite of the fact that Christ taught plainly in more than one Scripture that such would be adultery (sexual immorality), do we have “the doctrine of Balaam” and even possibly the doctrine of the Nicolaitans being taught among us today? We certainly know from the Lord’s letter to the church at Pergamos his attitude toward such doctrine. No amount of searching for “more” in Old or New Testaments will alter the declaration of Jesus, “But I say!” (Matt. 19:9) Nevertheless the search and arguments and debating and disrespect for “what has been written” continues, and “the Lord (has answered and) will answer according to the multitude of his idols in his heart” (Ezek. 14:3-6). Until all God’s people are “speaking as the oracles of God” and are content therewith, I believe “the doctrine of Balaam” will not only hinder the peace of God’s people but also will result in the loss of numberless, precious souls.

Guardian of Truth XXXVII: 9, p. 3-4
May 20, 1993