Truth Magazine

By Stan Adams

More and more the subject of withdrawal of fellowship is giving brethren difficulty. It is hard to understand how we can misunderstand such a plain command as is found in 2 Thessalonians 3:6 “withdraw yourselves from every brother that walks disorderly.” In 1 Corinthians 5 the congregation was told to “deliver such an one to Satan.” This congregation was not doing what God wanted and they were all wrong, because of it. They had a brother there who would not repent of his evil! He had to be dealt with. I know that many have become hesitant to withdraw from brethren, partly because of the threat of being sued. Others are timid about it because they do not want to hurt anyone’s feelings. Still others hesitate to practice corrective discipline because of family ties and the bad attitudes of many about discipline. I am also convinced that many simply do not grasp the concept of the Bible teaching on discipline and need to study more and learn how to practice what God has commanded on this issue. Brethren, none of these “reasons” will excuse us from our responsibility to withdraw from the disorderly!

One idea which has been gaining popularity among brethren for years is this: “We can’t withdraw from them, they withdrew from us!” or “They removed themselves from our rule, we can do nothing.” While I fully understand that a congregation cannot withdraw from someone that has moved away and placed membership with another local group, I also would like to stress that the liberals and denominations are not faithful congregations of God’s people. I would also like to make clear that “congregation hoppers” have become epidemic in many areas. It is the responsibility of the local congregation to “check out” brethren (as much as possible without hiring detectives) to see if they have sins which need correction in the congregation they left. Let us not be party to those who would run from congregation to congregation stirring up the same trouble.

Let’s set up the scenario of 1 Corinthians 5 in a modern day congregation and see how many today might advise this congregation to act, or what advice might be given to the fornicator, in order for him to “escape” the stigma of withdrawal.

Scene – A business meeting or elder’s discussion.

Discussion – Well, the preacher has a point about us doing something about “brother fornicator.” But we have to be careful, or he might sue us. Maybe if we wait long enough, he will go way to another group and it will be their problem. Maybe we could have a few lessons preached about fornication and it will make him uncomfortable and he will leave. It will be hard to see him go, he’s a nice fellow. Is he really under our oversight? You know, none of us is perfect. He is wrong in what he is doing, but he is a good boy, let’s be patient with him and just love him.

Scene – Brother fornicator’s house.

Discussion – You know that preacher Paul really has the brethren upset and they are ready to take some kind of action against you. Do you have a good lawyer? We can teach them a lesson or two about messing with you! Maybe there is another solution. I can quit attending or join some idol’s temple or denomination and tell the brethren, I am not a member there anymore. Then they “can’t touch me.” I sure am glad that you brethren are over there to help me get out of this thing. Well, brother, you can count on us to block any action they might take against you. Who do they think they are anyway? It is none of their business who you are married to and what you do with your private life. We’ll defend you, don’t worry.

Scene – Another business meeting or elders discussion.

Discussion – Brethren, this brother may remove himself from our oversight, then we’ll have no further obligation to him, as far as withdrawing from him. Some have heard that he is going to start attending a heathen temple in town or that he no longer wants to be a member here and he is not a part of any group anymore. Pardon me, but will that relieve us from discipline or make it even more urgent? Isn’t turning your back on the Lord and serving a false religion walking disorderly also? Isn’t failing to attend services for no scriptural reason and refusing to repent, walking disorderly? I believe that violates Hebrews 10:25 and other passages. After all he committed these sins while he was still under our oversight. We have an obligation and a charge from God to withdraw from this brother, if we truly love him. Like Paul told us, we need to do this because he has a valuable soul and we want him to repent. After all, when we commit any sin, don’t we in a way remove ourselves from the oversight of God for a while? Aren’t we serving Satan anytime we sin? It seems to me that Paul is telling us that this brother has committed himself to Christ and has been in allegiance to him for these many years. He has strayed from the right way and is walking disorderly. We have no choice but to withdraw from him. Even if he left us today, we would still be responsible for our care and duty toward him while he was here among us, wouldn’t we? I suggest strongly that we obey what Paul has told us, as we all know he is speaking as the Spirit of God moves him and we must obey God. If we do not do this, we can all be lost for our failure to love this brother and for our stubbornness and fearfulness in following the command of God. Brethren, we do not want to be guilty of “bidding this brother Godspeed” in his evil (2 Jn. 11). If we aren’t careful we are doing to have to withdraw from the ones that are defending him and bidding him Godspeed, also. The congregation here needs to know that evil cannot be tolerated among the people of God. They need to see that obedience to God’s commands is serious business. A failure to do so is not a “misdemeanor” but a “felony” against God and against his people. Let’s pray for the Lord’s help and guidance and do what brother Paul so strongly admonished us to do.

Scene – A meeting held after the action was taken.

Discussion – Brethren, let’s praise God for his wisdom. Our brother is back with us. He saw the seriousness of his sin and has repented. Let’s work with him to strengthen him, since he has a rough road ahead of him. God’s way works! We have a lot of work to do with some who condoned his actions, however. Let’s work with them to get them to repent also, so we will not have to take action against them for “bidding Godspeed” to this brother who has now admitted his sin and has repented. Brother, please help us to win back these weak folks who think we were mean to you.

Conclusion

Brethren, let’s all remember that if we love one another, we will care for one another. Sometimes this will require corrective discipline. Let us not shun providing the necessary care for one another, even though it may be hard and may require some risks. If more congregations would practice corrective discipline as the Lord commands, then churches would grow, and brethren would be more serious about service. On the other hand, when a congregation is permissive with the members and allows them to blatantly disobey God without penalty, it will not be long before the congregation will be composed of uncommitted people who are merely marking time. They will not feel any urgency to obey the Lord’s commands and consequently will be like Laodicea, they will be lukewarm, and make the Lord sick.

May we all realize the necessity of keeping the body of Christ pure and of loving our brethren enough to correct them when they are wrong. Let us not turn on one another and devour those who are trying to do right when error is pointed out or when sin is exposed. We can be lost for not fulfilling our responsibility in this area. Brethren, let us be strong and firm in our defense of Truth and our dedication and love for God and one another.

Guardian of Truth XXXVI: 9, pp. 259-260
May 7, 1992

By Tom Roberts

Racial hatred and prejudices have been around for centuries. It is true, not only of American society, but has been a part of the fabric of nations and peoples since mankind lost its sense of commonality as lineal descendants of Adam and Eve. Doubtless, the confusion of tongues at the Tower of Babel contributed to a situation that is exacerbated today by colors of skin, economic alignments, religion, taste and tradition. But no prejudice has been as pervasive and precise as that separation between Jew and Gentile. However true it was that God established the original separation of Abraham’s descendants from those of the rest of humanity, this isolation generated a life of its own through wars, maltreatment in both directions, accumulated years of traditions independent of revealed religion, and simple hate and distrust. The end result was segregation that amounted to quarantine. As Peter said to Cornelius, “Ye yourselves know how it is an unlawful thing for a man that is a Jew to join himself or come unto one of another nation” (Acts 10:28). Modern neo-Nazi groups attest to the perpetuation of this polarization which is reciprocated by those who remember “The Holocaust.” Accusations of “Christ-killer” still echo against Jews while they marshal resources to establish a modern state protective of Jewish citizens. As I say, the original separation of nations has taken on a life of its own beyond any spiritual benefit.

The Purpose of the Jewish Nation

The Bible reveals that all men (before there was a Jew or Gentile) gave up the knowledge of God (Rom. 1), turning to idols and immorality. The consequence of this was universal damnation (Rom. 3:23; 6:23), with no innate ability to save. However, the grace of God (Eph. 2:8,9) intervened and a Savior was planned. Through divine wisdom, the Savior would take upon himself human form (Jn. 1:1-4, 14) and, through sacrifice to himself, provide atonement for sin. Immanuel (“God with us”) would be born the seed of a virgin (Gen. 3:15; Isa. 7:14; Matt. 1:22-23), a descendant of Abraham who was chosen for this very purpose. Abraham was “called out” (Gen. 12:1-3; Heb. 11:8), initiating the separation of his descendants from all other people. In fact, “Gentile” is from ethnos (Gk.), from which we derive “ethnic” or race. Simply put, all who are not of Abraham’s lineage are of the “multitudes.” “Jews” (2 Kgs. 16:6; Esth. 2:5) are so named as also being descendants of Judah, the tribe which contained Jerusalem, the capital of the Promised Land. A combination of events (the call of Abraham, his descendants being sequestered into a distinct land area, and formation of a theocracy founded upon the Law of Moses) effectively segregated Jews from the rest of the world in preparation for the Advent (Gal. 4:4,5).

This original segregation of Jews by God was beneficial and providential; its evolution into racial strife and hatred became malevolent and spiteful. Gentiles became “dogs” (Matt. 15:21-27), unclean and unholy; they were not permitted into the temple area on pain of death. Jews were considered beneath contempt to Hellenistic people (Acts 18:12-16). Scattered throughout the world, the Jews nevertheless maintained their separateness; in their own land, they chaffed under the hand of Gentile conquerors, the Romans. Such were the events when Christ was born.

“Of the Two, One New Man”

As the gospel accounts of the life of Christ were written, the status quo reflected this deep-seated animosity. Amazingly, when the epistles were written, Jew and Gentile could sit down together in the church of Christ, enjoying fellowship around the Lord’s table and embracing each other in a brotherhood that superseded and replaced the hatred of a few years past. It is another of the great themes of Acts that tells us how this marvelous transformation came about. Without Luke’s narrative, we would be forever curious but ignorant of the divine prerogative which has so changed the course of history that it remains changed to this day. In our time, congregations are reflective of America’s melting pot of assimilation. Take a survey of lineage anywhere among Christians and it will reflect traces of blood lines from all over the world. Before our eyes, the promise of Abraham has come true in that “all families of the earth” are blessed in Christ. The vision of Isaiah of “all nations flowing into” the mountain of Jehovah’s house (Isa. 2:1-4) is reality, as well as the kingdom vision of Daniel 2 and the “Spirit upon all flesh” of Joel 2. That which was “far off” (Gentile nations) is now “one new man” with the “commonwealth of Israel” so that the “enmity” is abolished, creating a new household of God in which all are fellow citizens, a holy temple for God’s habitation (Eph. 2:11-22). World shaking events, indeed, and only Luke tells us of it in the book of Acts.

“What God Has Cleansed”

The gospel was preached only to Jews for a number of years after Acts 2. It was not until the events recorded in Acts 10, 11 and 15 that, with the conversion of Cornelius, the door to the kingdom was opened to Gentiles.

As one faithful to the Law of Moses, Peter was reluctant to eat any of the “fourfooted beasts and creeping things of the earth and birds of the heaven” (10: 12) of his vision until God said three times, “What God hath cleansed, make not thou common” (vs. 15). A good case for necessary inference could be made in that Peter understood the vision later while in the household of Cornelius when he said, “God hath showed me that I should not call any man common or unclean” (10:28).

Luke records that Peter took some Jewish brethren with him when he left Joppa for Caesarea (10:23). No doubt, this was providential in that these six brethren (11:12) became witnesses to the divine will when brethren in Jerusalem heard that Peter had preached to Gentiles (11:1) and became contentious. Peter’s attitude was “how could I withstand God” (11:17) when he saw that God had given the Holy Spirit to them “as on us at the beginning” (v. 15) and realized that “to the Gentiles also hath God granted repentance unto life” (vv. 15-18).

But the allegiance to Jewish separatism was not so easily overcome and one of the greatest threats to the first century church erupted over the acceptance of Gentiles. Luke revealed that some Judaizing teachers came from Judea to Antioch with their heresy and Paul and Barnabas “had no small dissension and questioning” with them (11:2). The debate finally moved into Jerusalem where the apostles and elders heard the charge that Gentiles “must be circumcised and keep the law of Moses” (v. 5). After the apostles had spoken, James acknowledged that God was visiting the Gentiles “to take out of them a people for his name” (v. 13), as the prophets had foretold. The “whole church” (v. 22) accepted the truth and letters were sent to other churches with the good news. A new era had opened and only Luke recorded the momentous events that changed the face of church so that “there can be neither Jew nor Greek for ye all are one man in Christ Jesus” (Gal. 2:28).

Prejudice Still Alive Today

Even today there are those reluctant to acknowledge the brotherhood of believers. Racial tensions yet remain and some brethren do not seem to fear to “withstand God.” Old habits, long engrained, are hard to break, even as Peter learned when he failed to uphold the truth that he knew. At Antioch (Gal. 2:11-14), he “dissembled” (played the hypocrite) and would not eat with Gentiles in the presence of the Jerusalem Jews, even leading Barnabas into his error. You see, it is one thing to know a truth (as Peter surely knew it, having been the instrument of integration) and another entirely to practice it. Fortunately, Paul “withstood him to the face because he stood condemned” (v. 11) and refused to allow Titus to be circumcised so that the gospel to the Gentiles might continue (2:3-5).

We are Gentiles, most of us (though spiritual children of Abraham, Gal. 3:26-29). By God’s grace, we do not have to take the place of second-class citizens in the kingdom of heaven. Let us learn, therefore, not to erect barriers to fellow-Gentiles who, because of a color of skin or dialect of speech are different from us. The wonder of our own integration into the family of God is too marvelous for us to disparage it by treating other Gentiles like Peter did when he stood condemned. Let us be “one new man” in truth and in deed.

Guardian of Truth XXXVI: 9, pp. 264-265
May 7, 1992

By Mike Willis

Man has many opportunities to pray. To name some of the appropriate times for prayer may help us.

1. When we are sad. Dark hours come to all of us, whether through sickness, death, marital conflict, conflict with children, loneliness, or whatever. When our hearts are heavy, we should lift them in prayer to God. Don’t forget to pray.

2. When we are happy. Few of us forget to pray during adversity, but many of us are like the nine lepers whom Jesus healed. They forgot to return and thank him for his blessings. When things are going well in life, we should praise God for answered prayers and his providential guidance in our lives.

3. When we are tempted. None of us is so perfect that we are not tempted to sin. The desires of the flesh reside in our body and through them Satan tempts us. When sore temptations come to us, we should pause to pray. Jesus taught us to pray that we not enter into temptation. When he taught his disciples to pray, he said, “And lead us not into temptation, but deliver us from evil” (Matt. 6:13). Not only will the Lord lead us from temptation, he also has promised to help us with a way of escape when the temptation comes. Paul wrote, “There hath no temptation taken you but such as is common to man, but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it” (1 Cor. 10:13).

4. When we are worried. Christians have been taught to cast their burdens on the Lord. Paul wrote, “Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God” (Phil. 4:6). When we are worrying about a problem, let us pause to analyze and evaluate the situation. If there is something we can do to solve the problem, let us be busy doing it. If there is nothing we can do to solve the problem, let us lay it before God in prayer and be ready to accept whatever his providence gives to us in answer to that prayer. Someone has said that worry is like a rocking chair – you move a lot, but you don’t go anywhere. Rather than allowing worrying and fretting about the possible problems we may face tomorrow to ruin today, let us live today to its fullest and cast our burdens on the Lord.

5. When we have a great decision to make or problem to solve. The day before Jesus chose his twelve apostles, he spent the entire night in prayer (Lk. 6:12,13). There are times when we must make momentous decisions which will affect the rest of our lives. In such hours, we need divine guidance. We should turn to God’s word to see what it speaks on the subject, seek out the best counsel you can find (Prov. 11:14 – “Where no counsel is, the people fall: but in the multitude of counselors there is safety”) and then ask God’s direction in our lives. James said, “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him” (Jas. 1:5). The Lord will help us make these decisions when we ask for his guidance.

6. When we become discouraged in living the Christian life, We should not quit. We need to turn to God in prayer. Jesus said, “Men ought always to pray, and not to faint” (Lk. 18:1). Paul said, “Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints” (Eph. 6:18). When we are discouraged, let us ask God to send us some help in the form of other Christians.

7. When we have evil thoughts. Sometimes circumstances fill our minds with evil thoughts, even without our premeditation. When we find that occurring, we can either allow those thoughts to stay in our minds which will likely lead us to sin or we can drive them out through prayer and meditation upon God’s word. We cannot keep birds from flying over our heads, but we can prevent them from nesting in our hair. In the same way, we cannot prevent every temptation, but we can keep ourselves from dwelling on these evil thoughts.

8. When we have sinned. John instructed us to pray for forgiveness of our sins. He said, “But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 Jn. 1:7-9). God has made forgiveness of sins conditional to his erring children. They must repent of them and pray that both their deeds and their intention to commit them might be forgiven (Acts 8:22).

Here are some times that we should especially be taking our requests to God in prayer. Remember the words of Paul when he wrote that we should “pray without ceasing” (1 Thess. 5:17). We all can do better in prayer.

Guardian of Truth XXXVI: 9, pp. 258, 279
May 7, 1992

By Tommy L. McClure

Introduction

And the word of the Lord came unto Jonah the second time, saying, Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid thee. And Jonah arose, and went unto Nineveh, according to the word of the Lord. Now Nineveh was an exceeding great city of three days’ journey. And Jonah began to enter into the city a days’ journey, and said, Yet forty days, and Nineveh shall be overthrown (Jonah 3:14).

In events leading up to this passage, God had commanded Jonah to cry against Nineveh because of its wickedness (1:1,2). For some unknown reason, Jonah didn’t want to do so and sought to flee to Tarshish from the presence of the Lord (1:3). Considering God’s omnipresence and all-seeing eye, this was a rash, foolish, failure-destined move (Psa. 139:7-11; Jer. 23:24; Psa. 15:3; Heb. 4:13). Though Jonah found a ship going to Tarshish and boarded it, his attempted “get away” was brought to disaster: God sent a tempest which almost broke the ship to pieces, the mariners cast lots to see who was to blame from their plight, the lot fell upon Jonah (“be sure your sin will find you out,” Num. 32:23), he was cast overboard and swallowed by a great fish prepared by the Lord (1:4-17). Note that every step he made was down – down to Joppa and down into the ship (1:3), down into the sides of it (1:5), down into the sea (1:15), down into the belly of the fish (1:17), then down to the bottoms of the mountains (2:6) – down, down, down! And friend, that is the direction you will go, spiritually, if and when you try to flee from God! In the fish’s belly Jonah prayed unto the Lord, probably the most earnest prayer he had ever prayed in his life, and upon the Lord’s direction the fish vomited him out upon dry ground (ch. 2). Then God spoke to Jonah the second time in the words quoted above.

“The preaching that I bid thee” was not changed from what God had commanded at first. He had told the prophet to “cry against it” because of their wickedness (1:2). Their wickedness had come up to God and his wrath was coming down upon them. If the severity of the message was what caused Jonah’s attempted flight, it was not changed to please him. God is no compromiser, neither with preacher nor hearers. With him “is no variableness, neither shadow of turning” (Jas. 1:17); “another gospel” he will not tolerate (Gal. 1:6-9); and those who know him not and obey not the gospel of his Son will suffer “everlasting destruction” (2 Thess. 1:6-10). Compromise is contrary to His nature, for He is “a God of truth and without iniquity, just and right is he” (Deut. 32:3,4); there is no unrighteousness with him (Rom. 9:14), and in him is light and no darkness at all (1 Jn. 1:5). Why should and how could such a Being compromise? His word is everlasting and unalterable; it does not conform to the whims of men, but they must conform to its truths and laws!

What kind of preaching does God require today? We are not left in the dark as to the answer, for we can determine it by statements, commands, necessary inference and approved examples contained in God’s word. Often there is a vast difference between the preaching God bids and that which men want; men often want “smooth things” (Isa. 30:8-11) and ear-tickling fables (2 Tim. 4:14), but God says, “If any man speak, let him speak as the oracles of God.” (1 Pet. 4:11).

The preaching God bids is:

Christ-Centered Preaching

This was the outstanding characteristic of apostolic preaching!

Look at Peter’s sermon on Pentecost (Acts 2:22-36). He preached that Christ was approved of God by miracles (v. 22), crucified by the hands of lawless men (v. 23), raised from the dead by God’s power (v. 24), and exalted by God to the high position of Lord and Christ (vv. 33,36). When the convicted hearers asked Peter and the other apostles what to do, Peter told them to repent and be baptized in the name of Jesus Christ (vv. 37,38). Christ – center and circumference of the preaching!

When Paul waited for Silas and Timothy at Athens, stirred by the widespread idolatry which there existed, he disputed both in the synagogue and market; to some of the opposition, he seemed to be a proponent of strange gods, because he preached unto them Jesus and the resurrection (Acts 17:16-18).

When the same apostle went to Corinth, his determination was to know nothing among them except “Jesus Christ and him crucified” (1 Cor. 2:1,2).

When Philip went to the city of Samaria, he preached Christ unto them (Acts 8:5). When he met the eunuch on the Jerusalem-Gaza road, he began at the same scripture the eunuch had been reading and preached unto him Jesus (Acts 8:35).

“Preach Christ” and its equivalents appear at least thirty times in the New Testament, and this doesn’t include “preach the gospel” and its equivalents. God doesn’t have to say something thirty times for it to be so; but when he repeats it thirty times there is no excuse for missing the point. Yet much preaching today is centered around or concerns science, current events, personal experiences, politics, the Middle East war threat, and psychiatry. In fact, some church members are beating worn paths to the doors of worldly-minded psychiatrists in an effort to get their thinking straight when they ought to be studying the word of God with the firm intent of shaping their lives according to its teachings. Doing that will give them peace, peace with God, the greatest peace in the world! “Thou wilt keep him in perfect peace, whose mind is stayed on thee; because he trusteth in thee. Trust ye in the Lord for ever; for in the Lord Jehovah is everlasting strength” (Isa. 26:3,4). “Be careful for nothing; but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which passeth understanding, shall keep your hearts and minds through Jesus Christ” (Phil. 4:6,7). “Let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful” (Col. 3:15). This is not to say that no one should ever seek the services of a good psychiatrist, nor is it to say that illustrations are never to be drawn from the above subjects. I am saying that psychiatrists are not to be used in an effort to circumvent shaping one’s life according to the will of God in seeking relief from depression and anxiety brought on by downright self-centeredness and a guilt complex; the pangs of conscience are to be relieved by knowledge of and compliance with God’s will! “For if our heart condemn us not, then have we confidence toward God” (I Jn. 3:20,21). The above subjects are never to be made the center of preaching and unless illustrations in some way point to Christ, they are out of place in the pulpit. It is high time to regard preaching as serious business, not an entertaining side-show!

Scripturally-Circumscribed Preaching

This simply means the preaching must be confined within the bounds of scriptural authority.

What God bids is his will, and the Scriptures are the expression of that will. If we go beyond, we have not God (2 Jn. 9; cf. 1 Cor. 4:6, ASV); if we preach another gospel, we stand accursed (Gal. 1: 6-9; cf. 1 Pet. 4:11); if we teach otherwise and consent not to wholesome words, even the words of our Lord Jesus Christ, we are to be withdrawn from (1 Tim. 6:2-5); if we refuse to hear the words of God given by inspired men, we are not of God (1 Jn. 4:6); if we continue not in the words of Christ, we are not his disciples indeed (Jn. 8:31); if we do not his commandments, we have no right to the tree of life nor entrance into the eternal city (Rev. 22:14).

With those truths from the word of God, contrast this statement from one of “our” religious papers a few years ago: “Brethren make not practicing some things a term of fellowship contending that there is no command, example, or inference to establish the practice, when in fact we don’t need one.” That can mean only one of two things: (1) There is another way to establish Bible authority. If so, WHAT? (2) Authority for our deeds in the work and worship of the church is unnecessary. If so, the statement contradicts every passage given above, and such reasoning will admit every innovation under the sun from the organ to counting beads in prayer! Brethren, let’s get back to, support, and demand book, chapter and verse preaching!

Sin-Condemning Preaching

Sin should be condemned for many reasons, but we shall concentrate on two here.

Sin is to be condemned because of what it is – its nature. Sin is lawlessness (1 Jn. 3:4, ASV). “Lawlessness” (anomia) here means: ” 1. prop. the condition of one without law, – either because ignorant of it, or because violating it. 2. contempt and violation of law, iniquity, wickedness” (Thayer 48). The law violated is God’s who is the zenith of perfection in wisdom, justice, mercy, goodness, love and every other characteristic which can be thought of. Sin is devoid of all good – not one good thing can be said for it! It never betters man physically, socially nor spiritually; it brings not true happiness in this world nor in the world to come; it never healed a disease, bridged a chasm, clothed the naked, fed the hungry, or extended a helping hand to the weak. Everything about it is detrimental to the sons of men. Thus, it deserves vehement condemnation!

Sin is to be condemned because of what it does – its results. To see the results of sin physically and socially, one needs only to visit our cemeteries and prisons; view the mangled bodies on our highways with the glass, oil, gasoline, whiskey and blood mingling together; and consider the broken homes in our nation and churches with the distraught, mixed up children they produce. Spiritually, sin separates from God (Isa. 59:2; Col. 1:21), keeps men out of heaven (1 Cor. 6:9,10), and condemns them to hell (Rom. 6:23; Rev. 21:8).

New Testament preachers strongly condemned sin and so should preachers now. John the Baptist condemned unlawful marriage – to the face of guilty Herod (Matt. 14:3,4; cf. Mk. 6:14-18); Peter condemned those responsible for the crucifixion of Christ (Acts 2:23; 3:14,15); Paul condemned idolatry when he spoke before idolaters in Athens (Acts 17:28-30). Let’s be sure we don’t confuse “condemn” with “condone” when dealing with the subject of sin!

Hearer-Adapted Preaching

In the beginning we saw that God adapted Jonah’s message to the needs of the men of Nineveh. New Testament preachers, inspired by the Holy Spirit, adapted their sermons to the needs of their hearers. Peter, speaking to Jews on Pentecost who were not yet convinced of the resurrection of Christ, made that the point of emphasis in his sermon (Acts 2:22-32). When Paul preached to Felix unrighteous, intemperate and unprepared for judgment “he reasoned of righteousness, temperance, and judgment to come” (Acts 24:25). Examples could be multiplied if space allowed.

Yet, some sister will tell the preacher, “I brought my Baptist neighbor tonight; be sure not to mention Baptist doctrine, lest she be offended.” The story goes that a young preacher had been repeatedly told (as was I when young and starting to preach), “Just preach the gospel and let everybody else alone.” One night he arose and said, “An infidel is in our audience, so I can’t preach on faith and confession. One of our own brethren has come, inebriated and smelling like a brewery, so repentance is out. A Baptist has come, so I can’t preach on the necessity of baptism for salvation. We have a Methodist present, so I can’t preach on the action of baptism. A Christian Scientist is in our audience, so I can’t even say, I’m glad to be here, for he contends that my bodily presence is only a mental illusion! Does anyone have a suggestion for a topic on which the truth will not bother anyone?” One old brother spoke up, “Let the Jews have it; ain’t none of them here! ” Funny maybe, but diametrically opposed to New Testament examples!

The good sense of adapting lessons to the needs of the hearers is seen in physical matters. If I take my automobile to a mechanic because the brakes are bad, I want him to fix the brakes, not grind the valves. If I go to the doctor with appendicitis, I don’t expect a tonsillectomy. If one speaks to a group mixed up on marriage, divorce and remarriage, why should he shun that subject like the plague to speak on something about which there is no problem? Preaching to win friends and secure a job is not to be confused with preaching to save sinners!

Hell-Warning Preaching

New Testament preachers warned their hearers of hell to prevent them from going there.

Jesus warned of the “danger of hell fire” (Matt. 5:22). He taught his followers to “fear him, which after he hath killed hath power to cast into hell” (Lk. 12:5). He told hypocritical scribes and Pharisees, “Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?” (Matt. 23:33) He taught that it is better to give up an offending hand, foot or eye then “to go into hell, into the fire that shall never be quenched” (Mk. 9:43-48). Speaking of the ones on the left hand who will be told to depart into everlasting fire, Jesus said, “And these shall go away into everlasting punishment” (Matt. 25:41,46). Regardless of the ranting and ravings of Jehovah’s Witnesses and other unbelieving religionists, Jesus taught the existence, danger and duration of hell, and clearly described the type who will go there.

Paul taught that “the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power” (2 Thess. 1:7-9). Is there any wonder why he said, “Knowing therefore the terror of the Lord, we persuade men” (2 Cor. 5:11)?

The Hebrew writer taught that a “sorer punishment” than death “without mercy” awaits the Lord’s “adversaries” and added, “It is a fearful thing to fall into the hands of the living God” (Heb. 10:22-31).

John taught that the wicked are to “have their part in the lake which burneth with fire and brimstone: which is the second death” (Rev. 21:8).

“But,” one says, “polls have been taken on the views of a cross section of thousands of preachers showing that a high percentage of these ‘men of the cloth’ no longer believe in the future punishment of the wicked.” So? What effect does their unbelief have on these statements of God’s word? The same as if a man, while standing on the earth, points his finger upward trying to punch a hole in the sky! Remember that a high percentage of prophets called Baal from morning until the time of the evening sacrifice, but “there was neither voice, nor any to answer, nor any that regarded” (1 Kgs. 18:22-29). Paul’s statement “yea, let God be true, but every man a liar” (Rom. 3:4) well fits this situation!

Heaven-Pointed Preaching

Heaven is the goal to which God’s entire plan points; it should, therefore, be the goal to which all preaching points. Everyone preaching or contemplating preaching should ask himself: “Why?” To be highly regarded of men? To have a less strenuous livelihood? Because of the thrill of swaying large audiences with fluent, spine-tingling flights of oratory? Because of a desire to be the center of attention? Are you interested in following in the footsteps of a hero? Because of a promise made to your mother on her dying bed? If these, or such like reasons, be your motivation, you will do yourself and the cause of Christ a great favor by forgetting it! Preaching should come from a fervent desire to stand in the middle of that “ten lane freeway” which leads down to the depths of hell, and cry, “Turn back! Turn back! Take the narrow trail leading upward to eternal life in the habitation of the eternal God!” Preaching is for the purpose of keeping men out of hell and getting them into heaven!

Yet, many preachers make appeals for gospel obedience on a purely social basis – “You will be better parents!” “Your home will be happier!” “Society will be made better! ” “Godly people will think more of you!” These are merely the byproducts of being a Christian. The real reason for gospel obedience is well seen in Paul’s discussion of death, Christ’s coming, the resurrection and ascension of the righteous “to meet the Lord in the air” where they shall “ever be with the Lord” (1 Thess. 4:13-18). What was he doing? Pointing his readers to heaven! John did the same when he wrote, “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city” (Rev. 22:14).

Brethren, let’s do, demand and support the preaching God bids! The word of the Lord is right (Psa. 33:4; Isa. 45:19; Jn. 17:17). Preach it!

Guardian of Truth XXXVI: 8, pp. 240-242
April 16, 1992