Truth Magazine

By Donnie V. Rader

When the world became so wicked that God chose to destroy man by a flood, God told Noah to build an ark to preserve himself, his family and the animals. God said more than just “make an ark.” He said, “Make thee an ark of gopher wood” (Gen. 6:14). Instructions that were specific had been given. If Noah was to please God he had to follow carefully the directions he had been given.

Noah and his ark of gopher wood have served to illustrate some very important points on authority through the years. Let’s be reminded of some simple points that we learn from God’s instructions to Noah.

God Has a Plan for How Things Are to be Done

God has not left man to serve him without telling him how to do it. God not only told Noah what to do, but also told him how to do it. The command involves what was to be built: not just anything, but an ark. It was to be built of a particular wood: gopher wood. It was to be three hundred cubits long, fifty cubits wide and thirty cubits high. There were also directions for a window and a door. God had a plan.

When the tabernacle was to be built, Moses was to make it “according to the pattern” that he had been given while on the mount before God (Heb. 8:5). Again, God had a plan.

Solomon was directed to build the temple according to the “plans” (NKJV, “pattern” KJV) revealed from God (1 Chron. 28:11-12,19).

Today we must abide by God’s word in all of our service unto him. If God had a plan for the ark, the tabernacle and the temple, surely he has a plan for his church and all it is to do. John wrote, “Whoever transgresses and does not abide in the doctrine of Christ does not have God. He who abides in the doctrine of Christ has both the Father and the Son” (2 Jn. 9). We must do all by the authority of our Lord (Col. 3:17).

When God Specifies, All Other Specifics Are Excluded

Authority can be general (including any thing, method, or means of execution which comes within the class of the command). Authority can also be specific (excluding every thing, method or means of execution that comes within the class, which is not specified, of the command).

When God’s command is left in the generic (i.e., no specifics are given) man may choose any specific within that general command. If God had told Noah to build an ark of “wood” (not telling him a particular kind of wood), Noah could have chosen any kind of wood and been within the realm of authority. The command to “go preach” (Matt. 18:19-20) would authorize any method of going: walking, riding, flying or sailing. All God said was “go.” He did not specify the method of going.

When God has specified, man is not at liberty to choose other specifics. All other specifics within that class are excluded. When God specified “gopher wood” that excluded and eliminated the use of any other wood. We can easily see this principle in everyday life. If I were to give you some money and ask you to go buy me some shoes (without specifying the kind of shoes), you would be at liberty to purchase tennis shoes, walking shoes, dress shoes, work shoes or house shoes. However, if I instructed you to go buy me a pair of dress shoes, you would understand that you are not authorized to buy any other kind of shoe. I would not need to say: “Don’t buy tennis shoes, work shoes or house shoes.” The specific “dress shoes” excludes all other kinds of shoes.

If we can see how that works with buying shoes, surely we can see it in areas of serving God. When God specified the kind of music that he wanted (“singing” — Eph. 5:19), that excluded all other types of music. When God specified the elements he wanted in the Lord’s supper (“fruit of the vine” and “unleavened bread” — Acts 20:7; 1 Cor. 11:23), that excluded the use of any other elements. When God specified the realm of the elders’ authority (to the flock “among you” — 1 Pet. 5:2), that eliminated their authority over any other congregation. When God specified those to receive benevolent care out of the treasury (“saints” — 1 Cor. 16:1-2), that excluded church benevolence to all others. When God specified which organization is to do the work of preaching and benevolence (“church” — 1 Tim. 3;15; 5:16), that excluded any other organization (such as a missionary or benevolent society) doing that work.

Does Specific Authority “Exclude” or “Only Include”?

There have been a few to quibble that we are wrong in saying that specific authority “excludes” anything. They contend that specific instructions “only include” that which is specified. For example, they would say that the command to “sing” does not exclude instrumental music, but it only includes singing.

This is a play on words. If the specific command “only includes” that which is specified, then other elements within its class are not included. Thus, they are excluded.

“Exclude” means “1. To keep out, or shut out. . . 2. To omit from consideration or notice. . . 3. To put out, expel” (The American Heritage Dictionary 473). When God said “gopher wood” that “keeps out” or “shuts out” the use of any other kind of wood. Thus, the command “excludes” other kinds of wood. My instructions for you to buy some “dress shoes” keeps out or shuts out your buying any other type of shoe.

To Use Another Specific or Kind

Is to Go Beyond the Authority of God

We cannot go beyond what God has said (Num. 22:18;2 Jn. 9). The consequences are serious: we do not have God.One cannot justify the use of that which is not authorized saying that it is an “aid” to doing what God said. To use another kind of wood (pine, oak or cherry) to simply aid in building the ark would be to act without the authority of God. Another kind of wood would be an addition (Rev. 22:18-19) and not an aid. To use the instrument of music thinking it would “aid” the singing, is to act without God’s authority. Instrumental music is another kind of music, thus an addition and not an aid. One could as well justify putting blackberry jam on the unleavened bread (to make it more tasteful) as to justify the instrument or any other addition to God’s word.

We must learn to respect the silence of God’s word. God’s silence is not permissive. It is prohibitive (Heb. 7:14).

God told Noah to make an ark of gopher wood. He was to do that — no more and no less. We must do the same with the instructions he has given to us.

Guardian of Truth XXXVII: 3, p. 3
February 4, 1993

By Lewis Willis

About anytime I hear that Dick Feagler, local news broadcaster for Channel 3, is going to comment on something, I quickly change the channel! There is something about his way of commenting that just “turns me off.” Having said that, you can imagine my surprise when my wife Joyce called my attention to his Beacon Journal column (2/14/92), and I found some of his thinking worth considering here.

He was commenting on Valentine’s Day, and its custom of expressing “love” for our families and friends. He made an excellent point about how carelessly and incorrectly we use the word “love” on this special day. Even our “love songs” are not about “love,” according to Feagler, but “they are usually about either lust or ego.” How true that is! He said most of them “aren’t very romantic.” He likened some of them to jingles about certain cars. He observed, “Most young men and women know a lot more about the car they pick than they do about the lover they pick. That’s why the divorce rate is over 50 percent.” And, he is right about that, too. He wrote about people “falling in love, . . . I just couldn’t help it. It just happened.” He said it made love sound like some kind of rash, that people catch. Feagler said, “You’re smart to stay away from somebody who claims that love is something he caught from you like stomach flu. Next week he may catch it from somebody else.” Young people, make a note of that!

He proceeded in his article to give a definition of “love” which he borrowed from the book, The Road Less Traveled, by M. Scott Peck. Peck says this: “Love is the will to extend one’s self for the purpose of nurturing one’s own or another’s spiritual growth.” Feagler added, “Love, in other words, is not a feeling. It’s a decision. An act of the will. It has a goal — to become better and make the loved one better. It has a price — the work of extending yourself.” I like that. I think he has grasp of biblical love, whether he realizes it or not. Before turning to some other sources on the subject of love, the Feagler quote with which I shall close is “They ought to start teaching love in school, but they’re too busy teaching sex. . . Draw a heart around this column and send it to your special someone. Before you load a gun (for a crime of “passion,” LW). Or have a baby. Or buy a ring.” How did this guy learn all of this? It seems out of place with him.

Notice these definitions of the Greek word, agape, translated “love” in the New Testament. “Love can be known only from the actions it prompts . . . Christian love . . . is not an impulse from the feelings, it does not always run with the natural inclinations, nor does it spend itself only upon those for whom some affinity is discovered. Love seeks the welfare of all, . . . and works no ill to any” (Vine, 21). Thayer (p. 3) defines love in this way, “. . . to be full of good-will and exhibit the same . . . to have a preference for, wish well to, regard the welfare of.” The Pictorial En-cyclopedia of the Bible (Vol. 3, p. 989), says of agapao: “denotes a love founded on admiration, veneration, and esteem. It means to have a preference for, wish well to, regard the welfare of (Matt. 5:43f.). It is to be full of good will both in thought and deed.”

Clearly the feeble excuses for “love” which men frequently discuss fall far short of what the Bible word means. We hear people describe what the Bible calls “fornication” as “making love.” The baby born out of this act of fornication is called a “love child” in the media. Feagler talked of men who shoot women because they “love” them. Is it any wonder that people do not know what Bible love is?

Bible love is not just an emotion. It is not just something that a person catches. It is not a warm response to something or someone because of what they have done for us. It goes farther than that. It is an act of the “will.” It is something we “decide” to do; it is a “deliberate” act. It is the pro-duct of a thought-out matter or circumstance. We “will” to “love” somebody. This is why “love” can be command-ed. The Apostle John wrote, “And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another” (2 Jn. 5). He adds, “For this is the message that ye heard from the beginning, that we should love one another” (1 Jn. 3:11). Bible love can exist — even love for our enemies — because we “will” to obey the “command” to “love.”

Finally, notice that in all the definitions of love, there is the element of “action.” Love demands that we “act” to the good, and in the interest, of the one that we love. Jesus said, “If ye love me, keep my commandments” (Jn. 14:15). We can “will” to keep his commandments, and we will be “actively doing something” when we obey him. In like manner, when we love someone on this earth, we will “act” in a way that promotes their good, seeks their welfare, and does no ill to them. That is why love for the brethren is such a precious thing. It builds others up. It strengthens and encourages them. It does them no harm.

As we think of those whom we “love,” is it possible to see true, Bible- based love in action? Or, is it some shallow something that will not survive the smallest disturbance? The Lord’s church can be built on Bible love. It will be destroyed by the other kind!

Guardian of Truth XXXVII: 2, p. 14
January 21, 1993

By Jady W. Copeland

In our first article we laid the foundation of our lessons on materialism, and how it affects God’s people. His mission on earth was to save man from sin, and our work as his people is to further his message of salvation. The mission of God’s people while sojourning on earth sets the tone of our life, for we are only pilgrims here preparing for the eternal home.

Someone has said, “Money talks.” And sometimes it talks so loudly that others can’t hear what we say. It is not wrong to have money. In our economy it is a necessity and from the Scriptures we learn that some of God’s people were even wealthy; witness Job and Abraham. Now our question is, does my money control me, or do I control my money and use it for his purpose?

Matthew 6:19-34 could well be a text for our entire study on materialism or possessed by our possessions. We en-courage the reader to read carefully this text before finishing this article. But we shall, in this lesson, concentrate on verse 24: “No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to one, and despise the other. Ye cannot serve God and mammon.”

Everything on earth is ultimately from God; he controls all. Everything on earth is God’s (1) by right of creation, (Gen. 1:1; Rev. 4:11) and (2) by right of possession (Psa. 24:1). In arguing the right of the Corinthians to eat meat, Paul used this principle in 1 Corinthians 10:26. We realize that in our relationship to each other in this life (as equal beings under God) that men do “possess” possessions (Acts 5:4). But God created this world, put us in it temporarily to glorify him and told us how to use what he has provided. Like renting a car, we have the “right” (under conditions set down by the owner) to use the possessions temporarily, but in reality it is his. It is a great temptation for us to make the “creation” our god instead of the Creator. But the Creator (“owner”) has clearly laid down the conditions by which these possessions are used.

Our Master Is God

Our text says, “No man can serve two masters.” The two possible “masters” are God and mammon (Matt. 6:24). Keep in mind the above principles; inspiration says that God is the master, and not the things he created. One cannot serve both masters (God and mammon) because they demand opposites. A master demands complete obedience to his commands and wishes. The word “master” here is sometimes translated “lord.” A master has the right to command. When one master leads in one direction and another in the opposite direction, it is obvious you cannot serve both at the same time. They have different objectives, different interests, different goals and different ideals.

But why did Jesus here so plainly state the obvious? Possibly because men think they can serve both. They try to hold on to their wealth, use it to selfish ends, and then confidently assert that they are still serving God. James says, “Ye adulteresses, know ye not that the friendship of the world is enmity with God? Whosoever therefore should be a friend of the world maketh himself an enemy of God” (Jas. 4:4). John states about the same principle in 1 John 2:15. It is common today (I am afraid even among the saints) to see people saying they are serving God, when in reality “action speaks louder than words.” We need only to state here that the Christian’s master is God, not mammon. But are we “possessed by our possessions”?

Money is temporary and like the “use” of the rented car we must treat it as such. Since it is not the “master” we must use money to serve the “Master” just like we use other things God has given us. Just like I must use my God-given talents, my body and my mind to serve the Master, I must use whatever material possessions I have to serve him. Thus “things” can be a help or a hindrance to my service to my God. With the right attitude toward material things, they can be a great asset. Material things can even be a hindrance to one’s acceptance to the “feast” of the Lord (Lk. 14:lf). In this account, one man said he had bought oxen and had to prove them. Another said he had bought a field and had to go see it. But then when one accepts Christ, he sometimes then lets material things keep him from his best service to the Lord. And when he lets his money (or any possessions) dictate his actions rather than the real Master, money has become his god. “Ye cannot serve” both.

Our Trust Must Be In God

Since we have chosen God as the master, our trust must be in him, not wealth. Paul said, “Know ye not, that to whom ye present yourselves as servants unto obedience, his servants ye are whom ye obey” (Rom. 6:16). No man is forced to obey God. It is a choice. It is also a choice if we choose to make mammon our master. Where is our trust? That tells us who our master is. Whether we admit it (or even recognize it) God knows who our master is because he knows which (God or mammon) master we are obeying. In our context of Matthew 6, Jesus finishes his discourse about this by speaking to the idea of anxiety over material things. if our truth is in God, why worry about these material (temporary) things? Solomon said, “He that trusteth in riches shall fall, but the righteous shall flourish as a branch” (Prov. 11:28).

Perhaps a good example of the above is the story of the man recorded in Mark 10:17-22. He asked about how to obtain eternal life. When Jesus said, “Keep the commandments,” he seemed pleased because he said, “All these things have I observed from my youth.” He must have been feeling pretty good at this point. But when Jesus told him to sell what he had and give to the poor he was disappointed, for he had great possessions. But notice verses 23-25 of this text: “And Jesus looked round about, and said unto his disciples, How hardly shall they that have riches enter into the kingdom of God! And the disciples were amazed at his words. But Jesus answereth again, and said unto them, Children, how hard it is for them that trust in the riches to enter the kingdom of God! It is easier for a camel to go through a needle’s eye than for a rich man to enter into the kingdom of God” (emp. mine, JWC). Note, “. . . them that trust in riches . . . . ” You cannot serve God and mammon. The two masters demand the opposite. They are op-posed one to the other.

Man’s Life Consists Not In Abundance of Possessions

In Luke 12:13 we again have a story in the life of Christ that spells out the temporary and relative value of earthly possessions in contrast to heavenly treasurers. A man wanted Jesus to have his brother divide the inheritance with him but Jesus said that was not his purpose here. He did take the opportunity to teach a spiritual lesson by telling the story of the man who had great crops. But note the statement in verse 15 — “for a man’s life consisteth not in the abundance of the things which he possesseth.” The life we are most concerned about is spiritual life in Christ and eternal life in the world to come. This life is temporary and must be treated as such. Wealth does not even guarantee satisfaction in this life. Many are happy who have little wealth because their trust is in God. Many who are rich are unhappy in spite of their abundance of things in this life. To teach this lesson, Jesus told the story of the farmer who had “bumper crops.” The word “barns” in this story indicates a storehouse (English, apothecary). Therefore he may have been speaking of a trader. At any rate he had so much he said, “I will pull down my barns, and build greater; and there will I bestow all my grain and my good. And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, be merry.” But he forgot that “life consisteth not in the abundance of the things which he possesseth.” He was not rich toward God.

We must lay up treasures in heaven for “. . . while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal” (2 Cor. 4:18). We must keep our eyes on God not on the things of the world. We are but pilgrims here, and must think of “things” as temporary and to be used to help us glorify God in this life in preparation of the life to come. Let us fully realize the temporary and fleeting things of a material nature are only tools in our hands to be used to prepare our souls for the real life to come with God in eternity.

In the above story of the rich man, let us note some of his mistakes. (1) He ignored God: he was interested in things which would give him ease in life. (2) He had little thought of others. (3) He failed to realize that material possessions would not satisfy the soul. (4) He was covetous. (More about this in our next lesson.) (5) He must not have realized the brevity of life.

In conclusion then, let us remind ourselves that it is not wrong to have money or material possessions. The sin comes when we have the wrong attitude toward money. To help us to have the proper concept of the material let us remember: (1) Everything is from God; he controls all. He is our creator and the giver of all good things. (2) The Christian’s master is God. God is a jealous God, and he will not accept divided worship. If we choose to worship another god other than Jehovah we worship in vain. “Ye cannot serve God and mammon.” (3) Money is not an end within itself. It is only a temporal possession to be used to the glory of God and the up building of his work. So our trust must be in God, and not a “god of this world.” (4) Hence, lay up for yourself treasurers in heaven. This is the real treasure — not the valuables of this world.

Guardian of Truth XXXVII: 2, p. 16
January 21, 1993

By Robert F. Turner

Ever get sleepy during the sermon? (Not mine, of course.) Truth is, any one of us may find our attention wandering now and then. Long attention spans are difficult under the best of circumstances. The preacher bears a heavy responsibility here, for subject matter, style of presentation, relevance, and many other factors which contribute to a “live” wide-awake audience. But the speaker cannot do it all. Nor is it enough to prove by the Scriptures that we should be vitally interested. We know that — and yet we may need motivation. Perhaps we could even learn how to become better listeners.

Jesus said, “Take heed . . . how ye hear” (Lk. 8:18). Not with dulled hearing and closed eyes, shunning the truth (Matt. 13:15-16); nor with preconceived notions that pre-vent our receiving truth (Matt. 16:21-23). The people I now have in mind do not belong in these categories. But there are “good” people whose minds wander, or are easily distracted; and this article is bold to make some suggestions for getting more out of the sermon and of worship as a whole.

Sit toward the front of the auditorium; close enough to feel the speaker is talking to you. Do this not just to better hear the speaker, but to improve the “oneness” of feeling essential to good communication. It puts fewer distractions between you and the speaker, allows you to better “read” his expressions, gestures, etc. It also makes for better singing and a “closer” feeling for the Lord’s supper and other worship. Yes, there are mothers with babies who need to sit closer to the nursery; sick and elderly who need easier access to the rest rooms; and always a certain number who “couldn’t care less” about the worship, but come (now and then) for unknown reasons. Leave the back seats for them.

Become a participant, not an observer. In Christianity all saints are priests in a holy, royal priesthood (1 Pet. 2:5,9). Each is a worshiper; praying and singing with the leader, remembering Christ in the communion, giving freely with the Lord’s work in mind, and learning — repeating in your own mind — that which is being taught. Being a true learner is not a passive process, but requires distinct participation with the teacher.

Take notes, learn to outline the message. Some are con-tent to jot down the Scriptures used — and that is good. But this can be done without much thinking with the speaker. If we would make an effort to jot down his main points (in our own brief wording) and note their relation to one another and to the subject, we would find ourselves much more of a participant — and certainly a much better listener.

Question what you hear. Is that a valid point, proven by the Scripture used? You will not be able to think the matter through during the sermon, but a question mark beside the point will remind you to “check it out” when you are home. This word of caution: one can be a “noble Berean” (Acts 17:11) without becoming an habitual critic of the work of others. Learn constructive criticism, and apply it to your own work.

Listen with the intention of making this your message, when you have time to think it through. How would you tell this to others? How could you improve on it, to fit some-one you need to teach? This point of view can have an amazing effect on your attention span.

Make self-application of the lesson. How can this improve my life for Christ? How does it fit my personal needs? Listen with a tender conscience, ready to learn and adjust your life accordingly.

You can have the blessings of Jesus Christ if you will learn to be a good listener. The Savior said, “Blessed are . . . your ears, for they hear.” He also said, “Blessed are they which do hunger and thirst after righteousness, for they shall be filled” (Matt. 13:16; 5:6). With a little practice on the above, and this kind of incentive, you may not notice the preacher ran overtime.

Guardian of Truth XXXVII: 2, p. 5
January 21, 1993