Truth Magazine

By Benson A. Onwuchuruba

The above caption appeared on page 2 of the February 1992, issue of World Bible School (WBS) monthly journal Action which you serve as its editor.

A copy of the journal in reference was made available to me by a brother who does the work of an evangelist in the northern states of Nigeria. Going through the various articles that formed the contents of the paper, I came across the quoted caption by brother Steve Worley.

According to brother Worley’s report, he observed and detected some lapses along the line of American benevolence and support to “Nigerian Preachers.” These are:

1. A case of an unbeliever who tricked churches and received shoes on benevolent ground. The recipient later sold the shoes and made brisk financial gains.

2. Another was brother Worley’s discovery of one who receives more than one support. Quote: “I found one man receiving support from two sources in USA and neither knew the other was helping.” It is understood that a measure to curb such excesses led to the suggestion of a “Data Base.” The report further showed that the measure suggested by brother Worley has been ratified and approved “at a special meeting on Nigeria.” Quote: “At a special meeting on Nigeria at the International. Bible College Expo 90 it was suggested that Chisholm Hills Church act as a collection point to receive information from churches or individuals who are supporting preachers in Nigeria.”

Measures are intelligent means to check abuses and excesses which are prone in any system of an organization. But in Christianity, unlike in other organizations, the Scriptures direct in whatever should be done or introduced, to fall in line with the already laid down divine rule (1 Cor. 4:6; Col. 3:17; 1 Pet. 4: 11). It is on the basis of these divine injunctions, I decided to forward this rejoinder to point out demerits of the report, so that the record of the report should be put straight scripturally. My doubts of the report and the “Data Base” measure, stem from these questions:

1. Which book, chapter and verse(s) either from the precept, apostolic approved examples or necessary inference in the Bible can one read and learn of the so-called “Data Base” for churches and individuals to supply information about who and whom they support to preach the gospel at a given area?

2. According to the report, does brother Worley mean that it is dubious or unscriptural for a preacher to receive from more than one source for the gospel he preaches.

3. Regarding the “shoe deal” episode that involved an unbeliever, was a Nigerian preacher linked with the deal?

However, the following are my convictions on the question; expecting to know more from you sir.

1. I am yet to trace the Scripture(s) either in the precept, apostolic approve example or necessary inference, that support the “Data Base” measure method. I hope you will supply me the hidden Scripture. However, I traced that information or reports about the gospel work and support to the preacher to work in the gospel in an area, is direct affair between the sending church and receiving gospel preacher.

Apostolic Example:

a. The Jerusalem church queried apostle Peter face to face about his affairs with the Gentiles. In the same vein, Peter reported to the church how God used him to bring the Gentiles into his service (Acts 11:3-18).

b. The Antioch church sent and sponsored Paul and Barnabas in the first missionary journey (Acts 13:1-3). Their mission’s report was a direct affair between Paul, Barnabas and the church (Acts 14:27). If the Data Base method was followed, Paul and Barnabas should have nothing to discuss with Antioch church; rather they should have deposited the information about their mission with Jerusalem church, where they first had their membership.

2. I believe brother Worley is conversant that the Scriptures are not against a gospel preacher receiving support from more than one source. Paul received from churches to work in Corinth (2 Cor. 11:8). Then if the brother’s report about one who receives from more than one source does not mean that he is against such, what does brother Worley want readers of his report to learn about his reported finding?

(3) The shoe deal was an abuse of benevolence which attracted the “Data Base” measure. Even though if preachers in Nigeria are involved in the trick, it did not justify introduction of an unscriptural measure to check the omission.

The “Data Base” to police information and funds going out of America for gospel work in Nigeria, is more “selfcentered” than for the proper utilization of the Lord’s money as adduced by the reporter. I quite agree that the Lord’s money should be properly accounted for and judiciously utilized, but not by adopting an unscriptural measure.

The hidden fact about the innovation in the field of evangelism is that brother Worley and his fellow American Missionaries in the northern state of Nigeria act as “supervising evangelists.” The measure is to enable them to maintain full control of the funds sent by American churches and individualsfor the gospel work in Nigeria. Investigation has revealed that these American missionaries serve as intermediaries between some American churches and individuals supporting gospel work in the northern part of Nigeria and the preachers and churches there in the north. They are not messengers of churches as some are deceived to believe. They are custodians of all the funds from America for the gospel work in Nigeria. With preachers support they appoint preachers and rate them on their own discretion. This act of monopoly they enjoy in the northern states of Nigeria qualified them as intermediaries and not messengers. Because of this unscriptural monopoly and supremacy they enjoy, any attempt to adopt the scriptural way attracts their stout resistance. This gave rise to “Data Base” measure.

Therefore, may I use this opportunity to call on the churches and individuals in America who deposit money for evangelism in Nigeria with these American missionaries in the northern States of Nigeria to restudy the divine method of sponsoring the gospel work.

1. Support means for the gospel preaching should go to the preacher from the church. It is not intercepted by a middle person or organization. The receiving preacher receives exactly what the church sends (2 Cor. 11:8; Phil. 4:15-16). There should be not alteration by the messenger. If there is any alteration of the support, the messenger has deviated from his work and acts as an intermediary. This is what American missionaries in the Northern States of Nigeria do. They tamper with the support funds and use their initiative. This is wrong for a messenger of the church.

2. Information both from the church to the preacher or from the preacher to the church is not scripturally centered.

It flows direct from either side (Acts 11:13-18; 13:1-4; 14:27).

3. American churches should learn their lesson and desist from centering funds meant for the gospel under the custody of a sponsoring church or the so-called missionaries. They should learn the scriptural direct affair method rather than the unscriptural second hand affair system. Such is digression from the divine pattern (2 Tim. 2:5; 2 Jn. 9).

4. The missionaries on their part should allow scriptural justice on giving and receiving of support for the gospel preaching to prevail. The bridge they form between churches and preachers amounts to building up what they destroy, they become transgressors (Gal. 2:18). I wish that they would read between the lines of the hand writing on the wall of our faith and retrace their over stepped steps.

5. Finally, to the Nigerian preachers doing the work of an evangelist in the Northern States of Nigeria under the oversight of the American missionaries, do not be deceived (Gal. 6:2). Remember that godliness is not for material gain (2 Tim. 6:5-6). Therefore what you receive from the supervising evangelists who approved your stay in your area of work is not the scriptural way. Opt out of such an ungodly method. Remember that you are encouraging the destruction of divine orders by so doing (Rom. 1:32).

Guardian of Truth XXXVI: 23, pp. 720-721
December 3, 1992

By Mike Willis

Christians have always been distinctive. The worship of the New Testament church was distinctive from both Jewish and pagan devotions. The morals of Christians made them so distinguishable that the pagan world thought “it strange that ye run not with them to the same excess of riot, speaking evil of you” (1 Pet. 4:4). The Christians’ love for one another also set them apart from the world (Jn. 13:35).

Christians today still should be distinctive. In addition to the things mentioned above, Christians are set apart by their insistence on book, chapter, and verse preaching. They also are distinctive in their willingness to defend what they preach in public and private discussions.

Long before doctrinal apostasy occurs, the attitudes of Christians who eventually depart into apostasy begin to change. Among the attitudes which we witness changing today are the commitment to book, chapter and verse preaching (it is ridiculed as “proof-texting”) and the willingness to defend what is taught. Peter insisted that we should always be willing to defend what we preach. He wrote, “But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear” (1 Pet. 3:15). Let us study this text.

“Sanctify the Lord God in Your Hearts”

1 Peter 3:14-15 quotes Isaiah 8:12-13 with application to Christ What was said about sanctifying Jehovah as Lord of one’s life is here applied to Jesus, identifying Jesus with Jehovah of the Old Testament. A stronger affirmation of the deity of Christ cannot be given.

To sanctify Christ as Lord recognizes his lordship over us. Enthroning him as the Lord of my life means that I submit myself to every commandment he has given. Jesus explained lordship when he ask ed, “And why call ye me, Lord, Lord, and do not the things which I say?” (Lk. 6:46) When I have truly enthroned Christ as my Lord, I will submit myself in obedience to his every commandment. Anything less than this means that I have not truly removed self from the throne of my heart and put Jesus there.

Be Ready To Give An Answer

Peter insisted that Christians always be ready to give an answer to those who ask concerning the hope that is within us. There are several points of emphasis:

1. We should always be ready. To be ready to give an answer demands that preparation be made to give an answer. Therefore, we must study the word of God that we might be prepared to explain and defend what we believe (2 Tim. 2:15; 1 Pet. 2:1-2; 2 Pet. 3:18; Heb. 5:11-14). How sad is the situation when a person has the opportunity to use the sword of the Spirit to strike a blow for the Lord, but is incapable of wielding it (Eph. 6:17).

2. The best answers to give. Peter explained that Christians should so long so live that they have a “good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ” (3:16). Hence, the best answers are: (a) a good conscience, (b) good conduct, and then (c) good words (3:15). When a good scriptural defense is given without a good conscience and good conduct, it is hollow hypocrisy.

3. Give an answer. The word “answer” is translated from apologian, from which our English word “apology” is derived. It means a defense. Christians need to be prepared to defend what they believe, teach, and practice. The only proper defense is Scripture. Arguments such as “we have always done it this way” have no more merit when made by a Christian than when made by a Catholic. Can you give a scriptural defense for the following:

Water baptism is immersion?

Water baptism is essential to salvation?

There is one church?

A man must be a member of the Lord’s church, his kingdom, in order to be saved?

One should partake of the Lord’s supper on the first day of every week?

Using mechanical instruments of music in worship is sinful?

We should not be offended when someone asks us why we believe what we believe. Rather, we should be prepared with a scriptural answer.

4. The hope within us. Christians should be prepared to explain why they have the hope of eternal life. This hope rests on the immutable nature of God. God has promised eternal life and he cannot lie (Tit. 1:2). The hope of eternal life is assured by the resurrection of Christ from the dead (Acts 17:31). This hope motivates us to abound in the work of the Lord (1 Cor. 15:58).

5. To whomever asks you. Christians must constantly be looking for open doors to speak the word of truth. However, we also must recognize that not all men want the truth. Jesus said, “Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you” (Matt. 7:6). When men plainly tell us to leave them alone, we must respect their freedom of will.

6. With meekness and fear. The word of God sometimes is preached from envy and strife (Phil. 1:15). It can be spoken in a way that detracts from God’s revealed message. This occurs when we speak arrogantly, belligerently, selfrighteously, and condescendingly. We must guard ourselves that we “speak the truth in love” (Gal. 6:1).

The word must also be spoken with “fear.” We speak the word of God. Therefore, we speak the truth like the apostles who were careful not to misrepresent God, lest they should become “false witnesses of God” (1 Cor. 15:15). We must guard against leaving out part of what God has spoken; instead, we must preach the whole counsel of God (Acts 20:27). So long as we fear God more than men we shall not hesitate to preach all of his will.

Conclusion

Unhealthy attitudes have developed among us when brethren become incensed because someone has the audacity to question anything they have written or preached. The reactions of anger, personal assaults, and veiled threats are contrary to the Spirit of Christ. A simple Scripture is sufficient answer when men question what we teach. We recognize this is so on such subjects as water baptism, the organization of the church, and instrumental music in worship. But suddenly some forget this when someone challenges their claim that divorce and remarriage should be treated on the same basis as the covering, pacifism, and other matters in which God allows liberty – their teaching that we should fellowship those who are admittedly teaching false doctrine on divorce and remarriage. If the doctrine can be defended, present the Scriptures to defend it. If there are no Scriptures which teach unity-in-diversity on the divorce and remarriage issue, one should have the humility to admit his error and give up the doctrine.

Rather than becoming angry because someone questions our teaching and our practice, let us “be ready always” to give an answer for the hope that lies within us with meekness and fear. This still is a distinguishing characteristic of God’s people.

Guardian of Truth XXXVI: 24, pp. 738, 754
December 17, 1992

By Walton Weaver

The ear represents the faculty of understanding. Jesus sometimes used the proverbial expression, “He who has ears to hear, let him hear,” to appeal to his listeners to use their gift of understanding to carefully weigh his teaching and receive it (Matt. 11:15; 13:9; Rev. 2:7). Just as men may see but not see, so they may also hear but not hear. To hear is one thing, but to hear with understanding is quite another.

On one occasion the disciples asked Jesus, “Why do you speak to them in parables?” (Matt. 13:10) Jesus told them they were able to hear the things he was speaking concerning the kingdom (Matt. 13:16), but others were not able to hear (Matt. 13:13-15). “Therefore,” he said, “I speak to them in parables; because while seeing they do not see, and while hearing they do not hear, nor do they understand” (Matt. 12:13). The question is not so much whether people are hearing what God is saying to them through Scripture as it is, are they really hearing what he is saying? One may hear but not hear.

There is a heavy load in the form of an awesome responsibility placed upon the one who teaches the word of God, and for this reason James says, “Let not many of you become teachers, my brethren, knowing that as such we shall incur a stricter judgment” (Jas. 3:1). He does not mean to discourage one from becoming a teacher. Paul instructed Timothy to entrust the things he had heard from Paul “to faithful men, who will be able to teach others also” (2 Tim. 2:2). After a reasonable amount of time all Christians should progress in knowledge and discernment so that they are able to teach others the gospel (Heb. 5:12-14; 1 Pet. 3:15; Jude 3). The reason Christians do not grow into teachers is often due to the fact that they “have become dull of hearing” (Heb. 5:11). They hear but they do not hear.

The burden of divine accountability finally rests upon the one who hears. The teacher must be faithful to the word of God and he must teach the truth in the proper spirit and with the right motivation, but it is the responsibility of the hearer to hear what is taught. It is for this reason that Jesus sometimes reminded his hearers, “Therefore take care how you listen; for whoever has, to him shall more be given; and whoever does not have, even what he thinks he has shall be taken away from him” (Lk. 8:18). Mark’s account says, “Take care what you hear” (Mk. 4:24). The more one hears the word of God while neglecting it, or while failing to do it, the less interest he has in it and the less able he becomes to understand it. The same principle applies when one fails to improve what has been received (Lk. 19:26).

To illustrate his point Jesus told the parable of the soils. The parable describes different kinds of persons to whom the word of God is taught. Jesus had a thorough knowledge of the human heart. In this parable the soils into which the good seed was sown represent four kinds of hearers, each determined by the different kinds of hearts represented by the soils. In effect Jesus shows us four ways that men receive his message.

The “Don’t Bother Me, I’m Busy” Hearer

There are those hearers who simply cannot hear. They have cold and hard hearts. This kind of hearer is represented by the roadway, the wayside soil, which has been trampled and packed down so that it is so hard that the seed cannot penetrate it. This kind of hearer has been hardened by the things of the world. His thoughts, interests and ambitions are all occupied. He has no time to hear with understanding. These hearers only give a surface hearing to the gospel message. There is not sufficient interest on their part to give it the careful consideration it deserves. It cannot be understood because it is never seriously considered.

The “Hip-Hip-Hurrah For Jesus” Attitude

The “rocky places” hearer is the hearer who can got excited when the gospel is heard (“immediately receives it with joy,” Matt. 13:20), but in the face of affliction and persecution the excitement quickly leaves after the message has been heard. These are people who are easily stirred emotionally. It is as though the intellect is completely by-passed. “These people get ‘religion’ the same way a person gets sickness during an epidemic. Any prevalent enthusiasm causes them great joy, a much speedier and boisterous type than those whose Christian experience is deep and genuine. They have sentimental fervor and, therefore, an instant response, but their zeal soon flags. Their emotional excitability and inconsiderate compulsiveness produce a melancholy conclusion. Religious movements of this type have produced many converts but few stable Christians, many blossoms but little fruit coming to maturity” (Fred M. Wood).

The problem Jesus is dealing with here is a surface hearing of the message. Some people want to find Jesus, feel Jesus, be moved, and be in love with Jesus, but they do not want to be growing, maturing and developing in character, nor do they want to become more and more like Jesus, There is no root. Their’s is a “feel good” religion without the conviction and commitment essential to carry through when sacrifice or suffering are required in order for one to be faithful, or when it comes to doing the work Jesus has called upon his followers to do. This person may become “offended” at those who urge him to live right. In such a case, who is responsible for his leaving? The teacher or the one taught? In this parable Jesus places the responsibility on the one who hears.

The “I Love Jesus, But The World More” Attitude

The soil where seed fell “among thorns” represents the person who wants the best of both worlds. The only thing we are told is that he “hears the word” (Matt. 8:22). Nothing is said about him understanding it, or receiving it with joy, as in the first two examples, but it is clear that the impression made upon him when he hears the word of God is real, even though it is later destroyed. This person wants all the comforts, joys and hope of Christ, but, like Demas, “having loved this present world” (1 Tim. 4:10), he also wants what the affairs of this life have to offer him, in addition to riches. It is for this reason that he becomes ensnared with the love of riches and pleasure. The possibilities of a good harvest were initially all present, but he becomes disloyal and is turned aside in pursuit of “things.” He tries to serve both God and mammon.

It is harmful to be anxious about the affairs of this life; sometimes it is even worse than thinking that material things bring security, Riches and pleasure are so deceitful. One does not have to be rich to lose his soul because of riches; he only needs to “desire to be rich” (1 Tim. 6:9). This is enough to absorb all of his energies and time so that he neglects the things that are needful for growth and the bearing of fruit in the kingdom of God.

The “I’m Willing To Grow” Attitude

This is the only hearer of the four represented in the parable that bears fruit. There seems to be a gradual ascent in the quality of hearers as Jesus moves from the first through the third kinds of soil. The first was unreachable, the second was shallow, but the third one had possibilities of a good harvest. It proves out however that even this hearer lacks the depth necessary to be loyal to the Lord. Only the fourth hearer has the proper soil (heart) for the bringing forth of fruit to God’s glory. The key to this man’s growth is the seed which is the word of God (Lk. 8: 11), but even the word of God cannot bear fruit unless it is implanted into “good soil” (Matt. 13:23), or “an honest and good heart” (Lk. 8:15).

One cannot come to know the truth unless he “is willing to do His will” (Jn. 7:17). This requires a “good and honest heart.” Even the “common people” came to understand God’s will in Jesus’ day (Mk. 12:37), while the learned and elite turned away. The difference was a difference in attitude. The one loved to hear the things Jesus was teaching, the other had their love directed toward themselves (Mk. 12:38-40).

“He who has ears, let him hear” (Matt. 13:9).

Guardian of Truth XXXVI: 24, pp. 739-740
December 17, 1992

By Wayne S. Walker

My family and I, along with the church where I labor, recently encountered a rather strange situation that was, to say the least, a bit unnerving. The brethren decided to sell the preachers’ house that the church had owned, because of its age, condition and location, and allow us to purchase our own. Everything seemed to be moving along smoothly. However, less than twenty-four hours before the closing on the church’s house and just a few days before the closing on the house that we were hoping to buy, the title company informed us of a thorny legal problem.

The church had never formally incorporated. And according to state law, a non-incorporated entity cannot sell a piece of property without first filing a petition with the Common Pleas Court, publishing a notice of that petition in a newspaper for four weeks, and then having the court rule in favor of the petition, a process that can take anywhere from eight to twelve weeks and even longer if any further difficulties are encountered. Since neither the buyers for the church’s house nor the sellers of the house that we had made an offer on were willing to wait that long, the whole process was effectively canceled for the time being.

However, this is not an article about real estate law. There is a spiritual application that I want to make. The experience of being so close to owning a home and having a deal fall through due to last-minute, unforeseen circumstances beyond our control has helped me to appreciate better an important biblical truth. “For here we have no continuing city, but we seek the one to come” (Heb. 13:14). Certainly there is nothing wrong with a person owning his own home here on earth. In fact, it can be a good thing. However, we must never become so wrapped up in the things of this world, including our property, that we fail to remember some vital concepts taught in Scripture.

First, we are but pilgrims and strangers here on this earth. Even the patriarchs of old recognize this fact (Heb. 11:13). How much more should we, who live with the blessed hope made possible by the death and resurrection of Christ, be impressed with the temporariness of our sojourn here (Jas. 4:13-16). Mrs. M.S.B. Dana wrote,

I’m a pilgrim and I’m a stranger;

I can tarry, I can tarry but a night.

Do not detain me, for I am going

To where the fountains are ever flowing.

I’m a pilgrim and I’m a stranger;

I can tarry, I can tarry but a night.

As a pilgrims and strangers, we are taught to “abstain from fleshly lusts which war against the soul, having your conduct honorable among the Gentiles, that when they speak against you as evildoers, they may, by your good works which they observe, glorify God in the day of visitation” (1 Pet. 2:11-2).

Second, the reason that we are but pilgrims and strangers is that our primary citizenship is not with some nation in this world but in heaven. Paul wrote, “For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ” (Phil. 3:20). I.N. Carman wrote,

Yonder over the rolling river,

Where the shining mansions rise,

Soon will be our home forever,

And the smile of the blessed Giver

Gladdens all our longing eyes.

The reason why our citizenship is in heaven is that our hope is there (Col. 1:3-5). And the reason why our hope is in heaven is that our Savior has already entered there to make atonement for us and to prepare us a home with him (Heb. 6:17-20, 9:11-14).

Third, as a result of the fact that our citizenship is in heaven, we must be careful not to look upon our homes and other physical possessions of this life as having any degree of permanence. Jesus teaches us, “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal” (Matt. 6:19-20). H.B. Hartzler wrote,

The treasures of earth are not mine;

I hold not its silver and gold,

But a treasure far greater is mine:

I have riches of value untold.

We should place much more emphasis in our lives upon making sure that we lay up treasures in heaven rather than treasures on earth. Ultimately, everything on earth that we or anyone else will have labored to obtain will be burned up when Christ returns (2 Pet. 3:10-13). Only in the holy city, New Jerusalem of the new heaven and the new earth, will there by anything of eternal value (Rev. 22:15).

With regard to material things – house, lands, goods the old saying, although trite, is true that, “You can’t take it with you.” Or, as others have observed, you never see any U-Haul trucks behind hearses. As pertaining to the congregation here selling the preacher’s house and allowing us to buy our own, the brethren decided to consult an attorney to see what our options are. Someday my family and I may own our own house. But whether we ever do or not, we are working toward a better home, “a house not made with hands, eternal in the heavens” (2 Cor. 5:1). What about you? Are you laying up treasures in heaven rather than just on earth?

Guardian of Truth XXXVI: 23, p. 722
December 3, 1992