Truth Magazine

By Thomas G. O’Neal

When Roy Cogdill was in his twenties, he wrote The New Testament Church. At the time, little did he realize the far reaching effects for good it would have. It has been translated into about a dozen foreign languages. The American Braille Society has put it into braille. It has been through more than twenty editions over the last fifty years. It is still in great demand among churches of Christ for Bible classes. Many preachers have found it to be an excellent book of sermon outlines. This book has probably had a greater circulation among brethren than any other single book in this century!

I have been in recent contact with brother Phil Morgan of Paris, Kentucky, and brother Greg Gwin of Knoxville, Tennessee. They spent three weeks in Russia this past summer studying Russian. They were amazed at how open Russia is to gospel opportunities and the way the Russian people received them. In the three weeks they were there they baptized a lady, Lena Zakheim. The week-end of February 16, I was able to meet and visit with her and Greg Gwin in Knoxville.

As you read this letter, The New Testament Church is being translated into Russian by two individuals, one an American and one a Russian. Also, I have already had requests for copies of The New Testament Church in Russian from preachers planning on going to Russia this year.

The cost of translating and printing 5,000 copies of The New Testament Church is going to run about $1.60 per copy. These books will be given to the Russian people just like we would a tract in this country.

No greater investment could be made at this time in Russia except to distribute Bibles. Would you or the congregation where you worship make a one time investment in the cause of Christ in Russia by paying for some of these books? Ten would be $16; one hundred would be $160 and one thousand would be $1,600, While the door of opportunity is open we need to move quickly. May I hear from you with your commitment within the next few days? The translation work is being done, money is needed to pay for this as it is done. To each contributor a full accounting will be made. Any money received over the initial amount needed will be used to print additional books. May I hear from you at once? Everyone who reads this letter can do something. Several have already sent a check to pay for 10 copies. If you knew Roy Cogdill, you can honor his memory by helping circulate his book in Russia.

Guardian of Truth XXXVI: 8, p. 230
April 16, 1992

By Robert H. Farish

The attempts to escape an “institutional sense” or denominational concept, which some people hold with reference to the church, have resulted in some fleeing to a “simple individual to Christ relationship” concept which rejects the teaching of the Scriptures on “Christ and the church” relationship. The doctrine of “setting in order” and “appoint(ing) elders in every city” and “in every church” is explained away – the Holy Spirit’s words are made meaningless. The divine organization, the local congregation, is scornfully referred to as “the club.” A local church of Christ, composed of “all the saints in Christ Jesus that are in Philippi, with the bishops and deacons” (Phil. 1:1), must be rejected in order that the “individual to Christ relationship” may be “found.” Fleeing from Rome and 666 A.D. they run past Jerusalem and 33 A. D.

Much ado has been made over the Greek word ekklesia which has been translated “church.” It is asserted that “the word ‘church’ is a mistranslation.” Fortunately, for the average person, we do not have to know Greek in order to “understand what the will of the Lord is.” We can simply examine, in their context, the passages in the New Testament in which the word “church” appears and learn of the existence, characteristics and functions of the ekklesia of Christ.

A Local Church of Christ

The reality of the “Christ and the church” relationship is set forth in a number of passages. From the English translations we can learn of “the existence of an institution in the time of the apostles such as we have today, and which we call a ‘local’ church of Christ.”

“The existence of an institution in the time of the apostles such as we have today, and which we call a ‘local church of Christ,”‘ is established by those passages where a church is designated by its geographical location. A number of letters are addressed to churches in different cities. For example, letters were addressed to the seven churches in Asia according to their geographical location. Error that existed in the church at Ephesus was charged to that local congregation and commendations were expressed of that church. The same is true of the other churches. Two letters were addressed to the “church of God which is at Corinth.” This was a local church of God – it was located in Corinth. In Romans 16:5, Paul wrote that, “all the churches of the Gentiles” gave thanks for Priscilla and Aquila and he also included a greeting for the “church that is in their house.” Was not the church in the house Priscilla and Aquila “a church of Christ”? In the 16th verse of the same chapter, he wrote, “All the churches of Christ salute you.” If there were “churches of Christ” plural, was there not in existence “a church of Christ” singular? This is not “church of Christ tradition”; it is tradition “which ye were taught . . . by epistle of” Paul and other inspired writers. The apostle said for brethren to “stand fast and hold the traditions which ye were taught . . . by epistle of ours.” (2 Thess. 2:15). Let’s stand fast and hold the traditions.

A local church of Christ that existed in the time of the apostles was made up of “all the saints in Christ Jesus that are at Philippi, with the bishops and deacons” (Phil. 1:1). This is not the “simple individual to Christ relationship” but is an organization composed of “all the saints etc.” at Philippi. This was “a local church” at Philippi for the apostle wrote, “when I departed from Madedonia, no church had fellowship with me in the matter of giving and receiving but ye only” (Phil. 4:16). While there are cases of individual Christians having fellowship in the furtherance of the gospel, yet this is not such a case. This is a case of a church, “as such,” having fellowship in the furtherance of the gospel.

We can learn, if we study the passages in their context, that while the church was in its introductory stages it “cometh not with observation,” that is, it was not recognized by the Pharisees. Yet when it came, in fact, it could be observed because it had organic existence. Certainly those within the church as well as those without the church could see (observe) the church in its activities as a church as “they continued steadfastly in the apostles’ teaching and fellowship, in the breaking of bread and the prayers” (Acts 2:42). The language, “the kingdom cometh not with observation … for lo, the kingdom is within you” was addressed to the Pharisees in answer to their question as to “when the kingdom of God cometh.” The kingdom of God was not “within” the Pharisees at that time! The kingdom of God was “in the midst” of the Pharisees and they knew it not. It was “in the midst” of them in that its king was there and his authority was accepted by some, although his reign, in fact, did not begin until late, when he was raised from the dead to sit on David’s throne. The kingdom came on the day of Pentecost. The church from that time had organic existence (reprinted from The Gospel Guardian, XVII:10 [15 July 1965], 145-146).

Guardian of Truth XXXVI: 8, p. 235
April 16, 1992

By Andy Alexander

Paul taught Timothy to exercise himself unto godliness because “godliness is profitable unto all things, having promise of the life that now is, and of that which is to come” (1 Tim. 4:7-8). So as God’s people we can and ought to be growing stronger every day even though our physical frame may be deteriorating.

A dangerous and very deceptive attitude that can stifle or stop our spiritual growth altogether is that of complacency. Webster’s dictionary defines complacency as “self satisfaction accompanied by unawareness of actual dangers of deficiencies.” Growth in Christ will help us to be alert to dangers and aware of our deficiencies.

Many times a person goes through a process of zealous activity for the Lord followed by a complacent attitude and then spiritual death. The process goes something like this. We learn through a study of the gospel that we must believe in Jesus as God’s Son, confess our faith before men, repent of our sins, and be immersed in water for the remission of those sins (Rom. 10:9-10; Acts 2:3 8; 22:16). We obey these simple conditions and quickly and zealously begin to work for the Lord. As time passes we allow other things to enter into our lives and take away the burning desire we once had to serve the Lord (Luke 8:14). Then we become complacent in our attitute toward Jesus and his work. We convince ourselves that we have arrived and we no longer need to work and grow as we once did.

The church of Christ at Thessalonica had several good qualities, but the apostle Paul exhorted them to work harder and “increase more and more” (1 Thess. 4:10). There is no stopping place in Christianity where we can relax and coast on into heaven.

The Thessalonian brethren had received the word of God “not as the word of men, but as it is in truth, the word of God” (1 Thess. 2:13). They were good examples to all the believers in Macedonia, because they were active in spreading the gospel (1 Thess. 1:7-8).

The Thessalonians also left behind their former way of living. They divorced themselves from idolatry in order “to serve the living and true God” (1 Thess. 1:9).

The were persecuted because of their faith in Jesus Christ by their own countrymen just as the churches of God in Judea had been by the Jews (1 Thess. 2:14). These afflictions did not move them away from the Lord and this brought great joy to Paul and his companions (1 Thess. 3:1-9).

Christians are commanded to “love one another with a pure heart fervently” and this was one of the foremost characteristics of the Thessalonians (1 Pet. 1:22; 1 Thess. 4:9-10). Even though Paul commended them highly for their love toward one another, he exhorted them to “increase and abound in love” and to “increase more and more” (1 Thess. 3:12; 4:10).

They were not to become complacent in their love to one another as this would lead to a cooling of their love toward Christ. The judgment scene in Matthew 25:31-46 teaches that what we do for our brethren we do for Christ (Matt. 25:40). Therefore, as we demonstrate our love for the brethren, we are showing our love for Jesus.

We are not to go around broadcasting the “great” things we have done for our brethren or as the saying goes “blow our own horn,” However, as we live and teach God’s will, people will know that Jesus is our Lord and Savior, and that he is the guiding light in our lives (Matt. 5:13-16).

Jesus said in John 13:34-35,

A new commandment I give unto you, that ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if you have love one to another.

Christ demonstrated his love for us by coming to this earth, suffering, and dying on the cross for our sins (Rom. 5:6-8). We show our love for Christ by crucifying self and following him (Lk. 9:23). This requires that we think of others and put their interests ahead of our own (Phil. 2:14). Our actions toward our brethren should, if properly carried out, cause people in the world to know that we are followers of Christ.

True Christians will not be known by buildings, parking lots, bank accounts, or any other worldly measure of greatness, but by their “love one to another.” We must seek to be true followers of Christ by abounding more and more in our love toward one another.

Our love for Christ must always reign supreme in our hearts. If a conflict arises and we must choose rather to serve Christ or serve man, we must choose Christ (Matt. 10:37). We show our love for Christ by keeping his commandments.

There are some people who try to separate loving Christ and keeping his commandments. Jesus said, “If you love me, keep my commandments” (Jn. 14:15). In the same context he stated, “He that hath my commandments, and keepeth them, he it is that loveth me” and “If a man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him” (Jn. 14:21,23).

We are given a motive for loving God and that is because “He first loved us” and demonstrated his love for us even when we were ungodly (1 Jn. 4:19; 4:10; Rom. 5:6-8). Loving God, Christ, and our brethren is not some tingling, syrupy feeling that is hard to explain. The Bible which commands this love thoroughly teaches us how to carry out this command.

How were the Thessalonians to show their love for the brethren? By some silly grin and slobbering compliments? I think not! Let us notice some ways the Holy Spirit directed the Thessalonians to increase their love.

“Wherefore comfort yourselves together, and edify one another, even as also ye do” (1 Thess. 5:11). Note: they were already practicing these things, yet they were taught to continue these good practices. The only way they could comfort themselves together was to be together. The Hebrew brethren were taught to assemble in order to exhort one another and stimulate one another unto love and good works (Heb. 10:24-25). The Christian who forsakes the assembling of the saints is not demonstrating his love for them or Christ who gave the commandment.

This command also says we are to edify one another. When we come together we ought to do what we can to encourage and build up the body. There are many ways in which we can carry out this command. We should study our Bible and seek to put valuable input into the Bible class, see that our children are prepared for worship services, be on time so that we do not disturb others, speak to those who are present and genuinely offer words of exhortation (Acts 17:11; Col. 3:16; Acts 4:32; Heb. 3:13).

The Thessalonians were also commanded to warn the unruly or undisciplined (1 Thess. 5:14). Christianity is a disciplined life and those who do not maintain the standards as set forth by our Lord must be warned.

There are some in the church who believe love is always positive and never negative. They would encourage the unruly brother by commending him for his good traits and ignoring his sinful practices. While it is good to commend our erring brethren for their good deeds, we must also rebuke them for their sinful ones. Our Lord gave praise where praise was due to the churches of Asia, but he also rebuked and admonished those who walked disorderly (Rev. 2-3).

If a brother begins to drift from the truth and lead an undisciplined life, those who love as Christ teaches that we should love will warn him of the dangers that lie ahead.

Another way that we increase our love for the brethren is by encouraging the fainthearted and supporting the weak (1 Thess. 5:14). There are times in our lives when we get despondent or fainthearted and a kind, encouraging word from a brother or sister in the Lord picks us up. A simple word or phrase at the right time lets us know that someone is thinking of us and cares.

The “weak” in this verse are those who can not do for themselves. Jesus does not want us to encourage slothfulness by doing for those who will not do for themselves. However, he commands us to do for those who cannot do for themselves. The elderly widow who can not patch her roof can and should be helped by those who are able, but the lazy brother who is able but not willing to patch his roof should get wet. We increase our love by helping those who need our help.

These are just some of the areas enumerated by the Holy Spirit in Paul’s first letter to the Thessalonians that show how we can increase more and more. Let us be diligent to abound and increase in our love to one another.

Guardian of Truth XXXVI: 8, pp. 238-239
April 16, 1992

By Mike Willis

Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing. For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death. For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter (2 Cor. 7:9-11).

One of the most neglected subjects in preaching is repentance. Understanding the true nature of repentance helps us clean sin out of our own lives and recognize when a brother Has truly repented so that we might forgive him. Because repentance is not understood, some have been baptized without being saved. They have gone into the water a dry sinner and come out a wet sinner. No transformation occurred in their lives which might be compared to a new birth, the laying aside of the man of sin, that one might walk in newness of life. Because this subject is sometimes neglected, we want to study repentance.

The Sorrow of the World

Our text speaks of a “sorrow of the world” which worketh death. There are a number of sorrows in this world – loneliness, depression, physical suffering, etc. However, the “sorrow of this world” which is under discussion in this chapter is related to sin. This world’s sorrow for sin is tied to physical and temporal consequences of sin. The sorrow of the world which is related to sin (1) has no shame or grief for the cause of the sorrow, (b) has no reformation of life tied to it (it will continue to sin so long as it can protect itself for sin’s consequences), and (c) can never eradicate sin.

There are several Bible examples of men who showed only a sorrow of this world for their sins. Cain was only concerned that men would kill him for having murdered his brother Abel, so he said, “My sin is greater than I can bear” (Gen. 4:13). King Saul was only concerned for what his subjects thought of him when he disobeyed God by not killing Agag and not destroying all of the cattle. When Samuel rebuked him, he said, “I have sinned, yet honor me now before the elders of the people” (1 Sam. 15:30). Judas regretted his betrayal of Jesus but went and hung himself rather than truly repenting of his sin.

The sorrow of the world is worthless when fighting against sin. Although our heart feels compassion for those who are suffering the ill effects of their own sin, we need to distinguish true repentance from the sorrow of this world. The drunk who is crying in his beer is only suffering the sorrow of this world; he has not repented.

Godly Sorrow Works Repentance

True repentance stems from godly sorrow. Sin is related to God. James Hastings wrote,

We are all of us quite ready to say, “I have done wrong many a time”; but there are some of us who hesitate to take the other step and say, “I have done sin.” Sin has for its correlative God. If there is no God there is no sin. There may be faults, there may be failures, there may be transgressions, breaches of the moral law, things done inconsistent with man’s nature and constitution, and so on; but if there be a God, then we have personal relations to that Person and His law; and when we break His law it is more than crime; it is more than fault; it is more than transgression; it is more than wrong; it is sin (Great Texts of the Bible: 2 Corinthians 246-247).

True repentance stems from the recognition that God has a law which has been disobeyed. The sinner recognizes that his sin has been an affrontal to God. When man sins, he has doubled up his little fist in the face of God and refused to obey his will. For true repentance to occur, there must be the recognition that the sinner has sinned against God and caused him grief (Eph. 4:30; Gen. 6:6).

We understand how sin grieves the heart of our fellow man against whom we have sinned. An unfaithful husband causes untold grief to his wife, children, parents, and brethren. He also grieves God (Eph. 4:30). Even as this sinner apologizes to and asks the forgiveness of his loved ones against whom he has sinned, he also must seek the forgiveness of God against whom he has sinned.

This godly sorrow for sin works repentance. Repentance is not merely sorrow for sin or the determination to make restitution. It is that change of mind which leads to a reformation of life. Jesus illustrated repentance in the parable of the two sons:

A certain man had two sons: and he came to the first, and said, Son, go work to day in my vineyard. He answered and said, I will not: but afterward he repented, and went. And he came to the second, and said likewise. And he answered and said, I go, sir: and went not. Whether of them twain did the will of his father? They say unto him, The first. Jesus said unto them, Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you (Matt. 21:29-32).

True repentance occurred when that rebellious son who said “I will not” changed his mind and went to do his father’s will.

The Effects of True Repentance

True repentance changes one’s conduct. In the specific case which Paul had in mind when he wrote 2 Corinthians 7:10, a man had taken his father’s wife (1 Cor. 5:1-11). The church, rather than withdrawing from the incestuous son, continued to receive him into their fellowship. Paul wrote 1 Corinthians 5, instructing the church to withdraw from the sinful brother. The church obeyed his instructions and the man repented of his sins. Earlier in 2 Corinthians, Paul instructed the church to receive back and forgive the penitent brother (2 Cor. 2:5-11). In the section before us, he explains the specific thing which the Corinthians did in repenting of the conduct toward the erring brother. The New International Version translates v. 7 as follows:

See what this godly sorrow has produced in you: what earnestness, what eagerness to clear yourselves, what indignation, what alarm, what affection, what concern, what readiness to see justice done. At every point you have proved yourselves innocent in this matter.

Notice the steps which true repentance takes.

1. Carefulness. This is opposed to the previous indifference which had been manifested toward the sin. When men truly repent, the time for a careless attitude toward their sin is past.

2. Clearing of yourself. This is opposed to the previous conniving and hiding of sin. True repentance renounces its sin. There is no doubt about one’s attitude toward his past conduct; the penitent man wants to clear himself about the matter.

3. Indignation. The mind ceases to tolerate sin and begins to show righteous indignation toward it. The church at Corinth had previously tolerated sin, become puffed up about it, and showed no mourning (1 Cor. 5:1-2). When repentance occurs, one shows righteous indignation toward sin.

4. Fear. With true repentance there is fear of God’s divine wrath and fear that one might stumble into sin again.

5. Vehement desire. There is desire for restoration of peace with God, inner peace, and peace with one’s fellow man.

6. Zeal. With true repentance there is zeal in pursuing the right course, correcting wrongs done, and otherwise bringing oneself back into the way of righteousness.

7. Revenge. A penitent person recognizes that his sin has been an act of injustice; he therefore is anxious to see justice restored.

Truly penitent sinners are anxious and ready to clear themselves. Recognizing the traits of genuine repentance, we also see that true repentance has not occurred when:

1. One only confesses his sins because someone exposed them. Men sometimes have trouble knowing whether or not genuine repentance has occurred when fornicators and adulterers carry on their secret affairs for months without making any effort to repent. Then when they are exposed, they reluctantly make a public confession. Genuine repentance can occur in such cases, as it did with King David (2 Sam. 12). The obligation of love is to give the penitent brother the benefit of the doubt (1 Cor. 13:7).

2. One evades admitting his sin. Some are unwilling to use the words which the Bible uses to describe their conduct. They want to say that they have made a mistake, an error, used poor judgment, and other non-condemning or less self-indicting words, but they do not want to say, “I have stolen from my brother,” “I have committed adultery,” etc.

3. One lies about his sin and the people whom he has hurt to make his case look less self -incriminating.

4. One makes general acknowledgment of sin. Sometimes brethren who are unwilling to say what they did that was wrong make a general confession that says, “I have not been as faithful as I should have been.” This leaves brethren unclear about what they have repented of. Only one’s conduct after his confession can answer the questions which brethren have about his repentance. Penitent sinners could make things easier on themselves by openly confessing their sins!

There are several Bible examples of true and genuine repentance. The prodigal son left no question about his repentance. He forsook his riotous living, wasting his money on harlots, and returned to his father’s house saying, “I have sinned against heaven, and before thee, and am no more worthy to be called thy son: make me as one of thy hired servants” (Lk. 15:19). The Jews on Pentecost who recognized their sin cried out, “Men and brethren, what shall we do?” (Acts 2:38) The Ethiopian eunuch, recognizing that he was lost, asked, “What doth hinder me to be baptized?” (Acts 1:36)

Conclusion

Robert S. Arnold wrote these words in the song “Did You Repent, Fully Repent?”:

Did you repent, fully repent of your past sins, friend,

When you confessed his name on high?

Did you believe, fully believe on his great name then,

Or was a doubt, treacherous doubt, lingering night?

Did you obey all of the way what he commanded,

Things in his word we’re told to do?

Did you confess, fully confess Jesus the Savior,

Did you repent, did you believe all the way through?

Guardian of Truth XXXVI: 8, pp. 226, 246-247
April 16, 1992