Truth Magazine

By Mark Mayberry

Introduction

Art is long, and Time is fleeting,

And our hearts, though stout and brave,

Still, like muffled drums, are beating

Funeral marches to the grave.

Trust no Future, howe’er pleasant!

Let the dead Past bury its dead!

Act, – act in the living Present!

Heart within, and God o’erhead!

Lives of great men all remind us

We can make our lives sublime,

And, departing, leave behind us

Footprints on the sands of time.

Let us, then, be up and doing,

With a heart for any fate;

Still achieving, still pursuing,

Learn to labor and to wait.(1)

Sacred history is filled with examples of those who waited on the Lord. Who could forget Noah? Though he lived in a desperately corrupt society, yet Noah walked with God. As a result, Noah found grace in the eyes of the Lord, and God promised to save him from the coming flood. Noah waited patiently on God for 120 years while the ark was under construction (Gen. 6:3,8-9,22; Heb. 11:7). Consider the example of Job. God allowed Satan to test the faith of this righteous man. As a result, Job lost all that he had: his possessions, his family, and his health. Yet, he waited on the Lord (Job 1:13-22; 2:7-10; 14:14). Ponder the faith of Abraham. God called Abraham from Ur of the Chaldees when he was 75 years old. Abraham obeyed God and went out, not knowing where he was going. He wandered in the land of Canaan as a stranger and sojourner for 100 years. When Abraham finally died at the age of 175, he still had no permanent dwelling place. He continued to look for the city of God (Heb. 11:8-10).

At the age of 40, Moses was in the prime of manhood when he slew the Egyptian who was mistreating an Israelite slave. Thinking he was ready for leadership, Moses took matters into his own hands. He mistakenly tried to do God’s will in his own way. The Lord would eventually use Moses to deliver the nation of Israel from Egyptian captivity, but he was not yet up to the job. At this point, his actions were rash, reckless and premature. When his deed was known, Moses fled from Egypt and became a shepherd in the wilderness (Exod. 2:11-15). Forty years he wandered and waited, forgotten and forsaken. Finally, when he was 80 years old, God called Moses from the burning bush. By then he had lost the bravado of his youth. He had lost the will to dare and to do. Yet, God was now ready to use Moses. It is not our strength, but God’s that wins the victory. He alone is able to deliver (Exod. 3:1-12).

By the power of God, Moses challenged Pharaoh. Through successive plagues, he demonstrated that Jehovah God was greater than the so-called gods of Egypt. Finally, with his nation devastated and in ruins, Pharaoh allowed the Israelites to leave Egypt. Yet, soon afterwards he changed his mind and pursued the Israelites. When the people saw the Egyptian army advancing upon them, they cried out in fear. Yet, Moses said, “Stand still and see the salvation of the Lord” (Exod. 14:13). When all hope seemed lost, Moses fell back on his basic plan: he waited on the Lord.

The Bible holds many other examples of those who waited on God. Great believers are unwearied waiters. Aged Simeon, who met Joseph and Mary when they brought the Christ child to the temple, waited for the consolation of Israel (Lk. 2:25). Joseph of Arimathaea, who went before Pilate and begged for the body of Jesus, waited for the kingdom of God (Mk. 15:43). The time would fail for us to talk of Gideon, David, Samuel, and the prophets. These great men and women of faith accomplished much, endured much, suffered much. Yet, they never fully realized the promises of God (Heb. 11:33-40). They lived and died waiting on the Lord.

Disciples of the Lord must be committed to waiting! (Psa. 33:20; 62:1-2; Isa. 33:2) We are most pleasing to God when we wait upon him. But what does it mean to wait on the Lord? Many think it implies a wholly passive attitude. Yet, saints cannot sit around twiddling our thumbs and be pleasing to God. Waiting on the Lord implies an attitude of confident assurance, patient endurance, steadfast hope, and willing obedience.

A. Confident Assurance.

Because God is the Sovereign Creator of the universe, we need never fear. Let us not be worried or anxious, disturbed or distressed. Be not filled with panic or fear, terror or trepidation. God delivers those who trust in him. As George Muller said, “The beginning of anxiety is the end of faith, and the beginning of true faith is the end of anxiety.”(2) Our heavenly father is dependable and trustworthy; he is our rock and our redeemer. Therefore, let us wait on him with complete trust and total confidence (Psa. 18:1-2; 20:7-8; 37:3-5; 125:1-2).

It is one thing to say, “We must wait on God.” It is quite another thing to actually do it. Our professional expertise often gets in the way. We consider ourselves talented, intelligent and resourceful. People often trust in themselves and discount the need for God’s assistance. They think, “I can get by very well on my own, thank you!”

Yet, it is imperative that we recognize the difference between human frailty and divine strength. In contrast with God’s omnipotent power, our strength indeed is small. In comparison with God’s eternity, our days on earth are fleeting. The span of our years is as nothing. The works of our hands shall not endure. Understanding our own incapability, let us therefore wait on God (Psa. 27:13-14; 39:4-7; Prov. 3:5-6).

We lack both stamina and strength, but God’s might is never diminished from weariness or fatigue. We must learn to exchange our weakness for his strength (Isa. 40:28-31). His grace is sufficient to meet our needs. When I collapse with fatigue, he faints not. When I’ve tried and failed, he lifts me up and quietly encourages me to try again. When I, like the prophet of old, grow weary and think of quitting, he never wearies or gives up on me. Instead, he renews me with his strength. He enables me to overcome all obstacles. He empowers me to rise up on the wings of eagles. He does for me what I cannot do for myself. He liberally supplies my every need. Thus, I am not partially, but wholly, dependent upon God.

B. Patient Endurance.

Waiting is the rule rather than the exception. Life is filled with red lights. We are repeatedly told to “Stop!” “Stop!” “Stop!” Occasionally life has a burst of green lights. When you have an open door, Go! Grasp the opportunity. Seize the moment! Yet, understand that the rest of the time, we must wait. Be patient. Be stedfast. Be willing to operate of God’s time schedule rather than our own. As George Macdonald once said, “The principal part of faith is patience.”(3)

First, we need the ability to “Keep on keeping on.” We must be willing to persevere, to endure adversity and hardship. Life inevitably has its difficulties and trials. Patience enables us to stand up under pressure. It is the staying power of life. It gives us the tenacity to see things through to the end. It helps us remain steadfast regardless of life’s circumstances. At times our situation may seem dark and hopeless, but patience doesn’t admit defeat or throw up its hands in despair. It doesn’t become discouraged or bitter. Rather, it helps us react properly to the challenges of life (Jas. 1:2-4; Heb. 12:1). The Bible teaches that God delivers those who wait patiently upon him (Psa. 40:1-3). Those who look to God are saved from the overwhelming flood (Psa. 69:13).

Second, we must not be troubled by the apparent injustices in life. It is easy to become outraged at life’s inequities. Nothing is so finely felt as unfairness. At times, we may be tempted to take matters into our own hands. Yet, we must not recompense evil for evil. God will set all things right. He will vindicate the righteous and punish the wayward. Wait on the Lord! (Psa. 37:7-9; Prov. 20:22)

Finally, let us never forget that Christian faith looks beyond this life to the next. It anticipates the Lord’s return. Faithful disciples of Christ patiently await the coming of their Lord and Master (1 Cor. 1:7; 1 Thess. 1: 9-10; 2 Thess. 3:5).

C. Steadfast Hope.

The writer of Hebrews likens hope unto the anchor of a ship (Heb. 6:17-20). Storms may rage, billows may rise, but so long as the anchor holds, the ship is safe. So it is with the Christian. The anchor of a ship is cast downward into the murky waters of the deep, but the hope of a Christian is cast upward into the celestial waters of heaven.

As someone once said, “Eternity is the divine treasure house, and hope is the window, by means of which mortals are permitted to see, as through a glass darkly, the things which God is preparing.”(4) As the people of God, we have been given exceedingly great and precious promises. Our hope of realizing these promises is anchored in the very character of God. Therefore, let us wait on the Lord with sure expectation and stedfast hope (Psa. 130:5-7; Rom. 8:2325; Gal. 5:5).

D. Willing Obedience.

Sinners do not wait on God’s counsel (Psa. 106:13), but the faithful observe and obev Heaven’s will. Waiting implies a listening ear. It describes a heart responsive to the will of God. It is displayed in the attitude of Cornelius, his kinsmen and near friends, who eagerly awaited apostolic guidance (Act 10:24,33). Let us meditate upon God’s word and open our hearts to his truth. Let us heed God’s wisdom and instruction (Prov. 8:33-35).

Waiting also implies service. Christians must be submissive and obedient to heaven’s will. George Eliot once said, “It is vain thought to flee from the work that God appoints us, for the sake of finding a greater blessing, instead of seeking it where alone it is to be found – in loving obedience.”(5) The life of Christ is a pattern of patient obedience (Jn. 4:34; 6:38; Heb. 5:8-9). Following his example, let us be ready to obey and willing to serve (Num. 3:10; Rom. 12:6-8).

Conclusion

Most of us would rather do anything than wait. In our “hurry up and wait” society, we rush to the doctor’s office and then wait for two hours. We hurry to work only to get stuck in traffic. For this reason, waiting carries certain negative connotations. Yet, as the saying goes, “Good things come to those who wait.” This is especially true regarding those who wait on God (Lam. 3:25-26). Untold blessings are reserved for those who wait on him (Isa. 64:4; Prov. 37:9).

Endnotes

1. Henry Wadsworth Longfellow, [1807-18821, “A Psalm of Life,” Oxford Dictionary of Quotations, Knowledge Index Quotations Database (REFI), (Oxford University Press, 1979), Downloaded Sept. 29, 1990.

2. George Muller, Signs of the Times, quoted in Frank S. Mead, ed., The Encyclopedia of Religious Quotations (Westwood, NJ: Fleming H. Revell Co., 1965), p. 135.

3. George Macdonald, Weighed and Wanting, quoted in Frank S. Mead, ed., The Encyclopedia of Religious Quotations (Westwood, NJ: Fleming H. Revell Co., 1965), p. 135.

4. William Montford, quoted in Frank S. Mead, ed., The Encyclopedia of Religious Quotations (Westwood, NJ: Fleming H. Revell Co., 1965), p. 234.

5. George Eliot, quoted in Frank S. Mead, ed., The Encyclopedia of Religious Quotations (Westwood, NJ: Fleming H. Revell Co., 1965), p. 320.

Guardian of Truth XXXVI: 5, pp. 138-140
March 5, 1992

By Larry Ray Hafley

The Bible mentions various kinds of heart conditions. Have you examined your own heart? Have you had a spiritual check-up lately? Note the sundry states of heart:

(1) Foolish (Rom. 1:21). Atheists are fools (Psa. 53:1). Men wax worse and worse when God is cast out of the heart (Rom. 1:18-32).

(2) Evil (Heb. 3:12). Even “holy brethren, partakers of the heavenly calling,” may depart from God “in an evil heart of unbelief” (Heb. 3:1, 12). Baptist doctors say this type of heart condition with its attendant result is impossible.

(3) Impenitent (Rom. 2:5). One’s heart may become so hardened that it is “past feeling,” insensitive, so that one “cannot cease from sin” (Eph. 4:19; 2 Pet. 2:14). Smug self-righteousness may lead to this state (Lk. 18:9-14).

(4) Deceived (Jas. 1:26). This condition is self induced. It may also occur when one is disobedient and refuses to hear the instruction of God (Jer. 17:9, 23). As the text says, it makes the patient’s religion vain.

(5) Discouraged (Num. 32:9). A discouraged heart is a defeated heart. It ceases to trust in God. It becomes full of fear, doubt and worry (cf. Num. 13; 14). Discouragement can run through a congregation like measles through a kindergarten. Hence, it must be treated immediately (1 Thess. 5:11,14; Heb. 10:24; 12:12).

(6) Blind (Eph. 4:18). The blinded heart is hardened, petrified (cf. Rom. 2:5). The devil blinds the mind, the heart, of men (2 Cor. 4:4). Prejudice and the desire to fulfili one’s own lust often lead to this status of heart (2 Pet. 2:10; 3:3).

(7) Uncircumcised (Acts 7:51). Circumcision cuts away excess skin that laps over and obscures. In a figure, one’s heart may have scales or layers of fat that impede its ability to receive the word of the Holy Spirit.

(8) Troubled (Jn. 14:1). When one is puzzled, or when he does not comprehend the truth, his heart may become troubled or afraid (Jn. 14:27). The prescription for this condition is found in Philippians 4:4-8.

(9) Overcharged (Lk. 21:34). The heart may be burdened, pressed down, with drunkenness and worldly cares. In such a state, one is in a spiritual stupor, unaware, unwatchful, unmindful of death and eternity.

(10) Enlarged (2 Cor. 6:11). This heart is wide, open, receptive. It overlooks slights and mistreatment by others and seeks for brotherly fellowship with all men (1 Cor. 13:4-7; Rom. 12:18; 14:19; Heb. 12:14).

(11) Applied (Prov. 23:12; Psa. 90:12). To be clothed with wisdom, one’s heart must be focused, purposed toward instruction in righteousness. Spiritual wisdom cannot be acquired by accident or happenstance. It is the direct result of a singularly devoted mind.

(12) Pure (Matt. 5:8; Jas. 4:8; 1 Pet. 1:22). The heart is purified by faith in obeying the truth (Acts 15:9; 1 Pet. 1:22). Deeds reflect the character of the heart (Matt. 12:34; 15:18).

(13) Honest and Good (Lk. 8:15). Calvinism contends that one cannot have an “honest and good heart” before conversion. This text refutes that. One may be “devout,” yet unsaved (Acts 2:5; 10:2). But a man that will not obey the gospel after he has heard it – how can he be considered “honest and good”?

Guardian of Truth XXXVI: 5, p. 133
March 5, 1992

By Terry F. Sanders

Sin is clearly defined in the New Testament as transgression of the law (1 Jn. 3:4, KJV). Another version says sin is lawlessness (Jn. 3:4, ASV). These translations center around the Greek word anomia which is a compound word from a, negative, and nomos, law (Vine’s). Sin is acting against or without law. This same compound word is also translated in the New Testament as “iniquity” (Matt. 7:23) and “unrighteousness” (2 Cor. 6:14).

The law that we refer to is God’s law. In the Garden of Eden God gave a law (Gen. 2:15-17). Man transgressed it (Gen. 3:16). Man, in doing so, sinned (Rom. 5:12; 1 Tim. 2:14). God later gave a law through Moses (Jn. 1:17). Those who transgressed that law sinned (Num. 14:40-42). Today we have the law of Christ (Gal. 6:2). To transgress that law is to sin (2 Jn. 9). From all of this, we ought to be able to understand the basic meaning of sin. It is acting against the law given by God! I say this so we understand that sin is not acting against our personal likes and dislikes. Let me give you an example of what this means. I don’t like accordion music or yodeling personally but a brother or sister who engages in either one has not sinned. Do you get the idea? If so, can you make the same distinction consistently? Can you limit sin to transgression of God’s law?

Sin has a price. That price is separation from God (Isa. 59:1-2; Rom. 6:23; 1 Cor. 6:9-10; Gal. 5:19-21; Rev. 21:8). But man is not without the opportunity for forgiveness.

Forgiveness

God was not without a plan for helping man overcome sin. He had a remedy. God decided that the shedding of blood would play an integral part in the remission of sins (Heb. 9:22). In old times the blood of bulls and goats was utilized (see, for instance, Lev. 1-5). Yet the blood of those animals only kept the sins committed in remembrance (Heb. 10:1-4) until the time came (consider Gal. 4:4) that true remission of sins became possible.

Jesus came to seek and save the lost (Lk. 19: 10). He spoke of his blood being shed for the remission of sins (Matt. 26:28). This was accomplished on Calvary’s cross (Jn. 19:34). This was shed for redemption and forgiveness of sins (Eph. 1:;7; Col. 1:14). His blood also remitted the sins of those of old times (Heb. 9:14-15). It is his blood that can cleanse from all sin (1 Jn. 1:7).

The remission of sins by the shed blood of Christ is available to man through baptism (Acts 2:38). Can you see the connection? Both the blood of Christ and baptism are for (in order to) the same end – remission of sins (compare Matt. 26:28 with Acts 2:38). The former is what God has done through his Son in order to make the remission of sins a reality. The latter is what man must do in order to obtain the remission of sins.

The child of God who has received this remission of sins may fall into sin again (2 Pet. 2:21). We have an example of one person who actually did fall from grace. Simon the sorcerer believed and was baptized the same as everyone else (Acts 8:13). Dare we say his conversion was any different? If so, how so? No, it was not different at all. He was as much a Christian as anyone else who believed and was baptized. But Simon sinned after his conversion (Acts 8:18-23). Once again was Simon in iniquity (or sin). He was told to repent and pray that he might be forgiven (Acts 8:22). He also confessed his guilt (Acts 8:24) while exhibiting compliance with the instruction given. What was all this toward? It was toward once again obtaining the cleansing from the blood of Christ (1 Jn. 1:7,9).

No one, whether an alien sinner or a Christian, fallen in sin can obtain forgiveness of sins separate and apart from the blood of Christ.

With this forgiveness comes a change of relationship to God. God’s face is no longer away from the sinner, but favorable toward him (1 Pet. 3:12). In a very colorful description forgiveness is pictured as God casting sins behind his back (Isa. 38:17). The guilt is gone. God now looks upon man with favor and that which separated man from him is cast aside. How encouraging is this thought! God will forgive man! Even when man won’t forgive, God will! Remember that forgiveness means that guilt is over. However, while guilt may be removed, the consequencs of sin may still remain.

Consequences

One has said that to every action there is a reaction. That is true. Let us consider this statement. “To every action there are consequences. ” I believe this is equally true.

Probably the best example of consequences existing and continuing after sin was forgiven is found in David’s life. David sinned in the matter of Bathsheba, Uriah the Hittite’s wife (2 Sam. 11). David was guilty of adultery, theft, lying, murder, and covetousness.

Compounding the evil of the action was the fact that the enemies of the Lord were handed an occasion to blaspheme God (2 Sam. 12:14). A prophet of God by the name of Nathan was sent by God to confront David. This was done by way of a parable. David could clearly see the guilt in the parable (2 Sam. 12:1-6). Nathan then applied the parable to David (2 Sam. 12:7). Nathan pointed out the punishment that would come to David as a consequence of his sins. Violence and shame would be prevalent in his family (2 Sam. 12:9-12). The child born of the adultery with Bathsheba would die (2 Sam. 12:14b).

But, someone may say, David confessed his sins and was forgiven. That is true and is revealed in language as plain as ever was written (2 Sam. 12:13). The guilt was taken away, but the consequences remained. David’s family became shambles. His son Amnon raped his half-sister Tamar (2 Sam. 13:1-14). In revenge Tamar’s brother Absalom had his half-brother Amnon killed (2 Sam. 13:22-29). This same Absalom rebelled against his father in an attempt to usurp the throne (2 Sam. 15-17). Absalom even lay with David’s concubines in the sight of all Israel (2 Sam. 16:22). Another son, Adonijah, later rebelled and made his own attempt at the throne of David (1 Kgs. 1:5). Despite David’s intercession for the unnamed child born to him and Bathsheba, it died (2 Sam. 12:16-23). Truly, the consequences of David’s sins remained even after he was forgiven. The consequences of our sins remain after forgiveness in the same manner. A person may kill someone in an auto accident while driving under the influence of alcohol. The sin may later be forgiven, but the consequence of a life snuffed out remains. A husband and father may commit adultery and later be forgiven, but the consequence of hurt and misplaced trust on the part of the wife and the family will remain long afterward.

Can we not see the importance of this? Should we not pay closer attention to our actions because of what they might bring forth? I most definitely think so! “Know ye not that a little leaven leaveneth the whole lump” (Gal. 5:9; 1 Cor. 5:6). Please, think about it. We cannot take this lightly. Our actions and the consequences of them will determine whether or not our light will be shining on a hill or a reproach in the eyes of others.

Guardian of Truth XXXVI: 5, pp. 141-142
March 5, 1992

By Lindsay A. Allen

As God in his wisdom ordained, the world failed to find him by its wisdom, and he chose to save those who have faith by the folly or the gospel (1 Cor. 1:21 N.E.B.).

If there were no other passage in the Bible on preaching, this passage alone would impress upon all of us, especially those who preach, the great need or preaching the gospel of Christ. The need for preaching the gospel never changes. The need remains constant in all ages under all circumstances and conditions. It may appear that in certain periods and places in history the need for gospel preaching was much greater and urgent than at other times. When the forces of evil are wide-spread and Satan seems to be in the saddle exercising control over the passions of men, there seems to be a much greater need for gospel preaching. However, it must be recognized that sin is sin, transgression of God’s law, whether it is a violation of moral or spiritual law, and if persisted in, it will bring eternal death (Rom. 6:23). The sins of immorality appear to be more serious than so-called doctrinal sins because the former bring social disorder and discord. But this is not the way God views the matter. While those who practice the works of the flesh come under divine condemnation, those who teach for doctrine the commandments of men will also be lost (Matt. 15:6-9,13; Lk. 7:29-30). The gospel must be preached to the good moral man who has not obeyed the gospel as well as to the immoral. Thus Paul instructed Timothy to “preach the word. Be urgent in season and out of season” (2 Tim. 4:1-2). The N.E.B. renders this passage “press it home on all occasions.” There is never a time to soften or let up in preaching the gospel. As long as sin and false doctrine are in the world, the gospel must be preached, for there is no other remedy for sin.

History, secular and divine, is a silent witness to man’s need in every age for the gospel of Christ. For four thousand years man carried on a persistent and continuous search for God apart from divine revelation. Philosophers, theologians, and scientists (the scholastic cream of the ages) carried on a relentless search for the true knowledge of God with dogged determination, under the most favorable circumstances, and utilizing the best resources available. Yet, in spite of all the skills of learning applied with diligence and industry, the search always ended in a blind alley. As Adam Clark has so well said, “No wisdom but that which came from God could ever penetrate and illuminate the human mind.” This failure to find God through human learning and wisdom may appear strange in the light of man’s accomplishments in other fields of endeavor. Man has been able to unlock doors to many of the secrets of the universe and reveal secrets thus far unknown to bring material comfort and satisfaction to his fellows. However, no man or group of men, ancient or modern, have been able to lift the veil that clouded man’s understanding of God. So it shall ever be, for as the above passage states, “As God in his wisdom has ordained.” Man seems slow to learn that God, in his infinite wisdom, has so ordered and arranged the plan of salvation to make it impossible for man to come to a true knowledge of God apart from divine revelation. Moreover, history shows that the more man searches for God through human devices, the farther he wanders from God. Sin is added to sin until the lowest level of moral degradation and corruption is reached. In Romans 1, Paul gives a horrible, yet vivid, picture of the sad plight of the Gentile world because they refused to have God in their knowledge and launched out on their own wisdom. The only remedy for such conditions is the gospel of Christ. The need today is the same. Nor will the time ever come when the gospel will be out of date. The gospel is God’s power to save in every age and every clime. The gospel has been “once for all delivered” for man’s salvation. No other revelation will be forthcoming.

Now it is in order to inquire, What is gospel preaching? No man is prepared to preach until he knows what the gospel is. Far too many are attempting to preach who have little conception of what the gospel really is. This writer is in agreement with the late Curtis Porter when he said, “We have entirely too much preaching that means nothing, and the need of the hour is for men who have the courage to preach a distinctive message” (Truth Magazine 24:46). Another worthy preacher has said, “All preachers need a check-up once in a while.” Every preacher who loves the truth and the souls of men will run a check on himself examining his attitude toward God and his word, and the manner and content of his preaching. Too much is at stake to treat preaching lightly. Now, what are some of the features of gospel preaching?

1. Gospel preaching is Bible preaching. The Bible, the word of God, is the one and only textbook. While the preacher may consult dictionaries, commentaries, histories, etc., as aids to a better understanding of language, etc., such aids should never overshadow the word of God. He must remember that he is a messenger delivering the word of truth. The following excerpt is taken from Ministry, a Seventh Day Adventist publication, and is given here to show that even among some denominations there is an understanding of preaching even though misapplied: “A sermon idea, then, is of no value unless it is Biblically oriented. A Biblical preacher will keep in mind, first of all, that the only truth he can or will preach is Bible truth. Every idea that he uses must have a solid foundation in the word of God. There is no exception. If you cannot find scripture that will match the idea, you can perhaps give a good talk, but you can’t preach a Biblical sermon, because sermons are based only on the word of God.” The late H. Leo Boles often told the preacher-boys, “Boys, there is a great difference in preaching the gospel and making a talk on a Bible subject.” Let the news media take care of the social and economic problems, and let the preacher be about his business of preaching the gospel.

2. Gospel preaching is Christ centered. The very heart and core of the gospel is good news about the Savior. The coming of Jesus into the world to save a recreant and ruined race through the offering of himself upon the cross is the theme of the Bible. This is what gospel preaching is all about. To fail to point men to the Lamb of God is to fail to preach the Gospel. Men must be made to understand that Jesus “gave himself for our sins.”

3. Gospel preaching is distinctive preaching. The story of the cross and the plan of salvation God devised to save man is a very distinctive message. Gospel preaching identifies these truths and thus draws a sharp line of distinction between the gospel and the vagaries of denominationalism. The great difference between the truth of the gospel and false teaching must be set forth with clarity so that those who hear may understand the difference. There is something wrong when those who are steeped in sin and false teaching can listen and go away feeling comfortable. All who hear may not obey the gospel, but at least they know what the Bible teaches. Again, we quote from the same article by brother Porter, “Preaching that is not distinctive enough to make the lost realize they are lost is not the kind of preaching it takes to save men. Whenever an unfaithful brother, one guilty of sin against high heaven, or with an ungodly attitude toward the work of the Lord can sit under a man’s preaching without feeling any discomfort or alarm, there is probably something wrong with his preaching.” Preaching that does not disturb those in sin could hardly be called gospel preaching.

4. Gospel preaching identifies and separates. Gospel preaching identifies and brings to light the different classes of hearers. The value of the gospel depends not only on the preaching but also on the condition of the heart of the hearer. Those who are insincere and do not love the truth will soon be identified and weeded out. These who are living ungodly lives will either repent or separate themselves from the Lord’s people. Those who love God and his word and have an honest heart will be strengthened and thus make strong disciples. This kind of preaching keeps the church pure and by so doing will prevent many church problems. Brethren, encourage the preacher where you worship to “lay it on the line” and tell it as it is written. This is the only kind of preaching that will save souls and build up the Lord’s church.

5. Gospel preaching is kind and compassionate. There is the mistaken idea that gospel preaching that draws a sharp line between truth and error is caustic and unkind, driving people away. This is certainly not true. A review of preaching in the New Testament will show that gospel preaching was firm, straightforward and uncompromising, yet with kindness and compassion. Brethren, let us be firm, but with kindness.

Guardian of Truth XXXVI: 5, pp. 131-132
March 5, 1992