Truth Magazine

By Ken Weliever

“Sports builds character” is a cliche that I have often heard, truly believed and frequently parroted. However, a sign that I recently saw in an athletic locker room may be more nearly the truth in many cases – “Sports do not build character, they reveal it.” And, if “character is what you are in the dark,” recent events further underscore that there isn’t a lot of character left in the professional sports world.

Earvin “Magic” Johnson, the superstar point guard for the L.A. Lakers, has the HIV virus. You don’t have to be a sports fan or basketball fan to have heard this news. It has been headline news on all major newspapers, on television newscasts, talk shows and sports programs as well as the feature story in many magazines, including Newsweek and Sports Illustrated. However, much that has been written has left me with an empty and hollow feeling, Some of it has made me sick.

Since “Magic” Johnson is a hero to many young people, and because he is now thrust into the spotlight as a spokesman for HIV and AIDS, we need to look at this from a moral viewpoint. I believe there are some spiritual lessons we can learn from this situation.

After Johnson announced to a stunned press conference and a shocked viewing audience that he was HIV positive, David Stern, NBA Commissioner, commented, “This is a very courageous and heroic person and a very heroic act.” While you have to admire the man’s courage, forthrightness, and optimistic attitude, I don’t believe we can properly label him a “hero.” “Magic” Johnson is an immoral man with a sexually transmitted disease.

Patrick Buchanan, a syndicated columnist and TV commentator, correctly observed, “Magic’s public life – his dedicated team play on the court, his unstinting support of good causes – was admirable. But a private life of sleeping around in every city the team visited is not a ‘role model’ for black youth; it is the road to hell.” Dave Anderson writing in the N.Y. Times also concurred by saying, “Magic is a victim, not a hero. Sympathize with him as you would anyone who has contracted the dreaded HIV virus.” But, Johnson is “. . . hardly a model or ideal to anyone with a sense of sexual morality.”

In an exclusive Sports Illustrated article, “Magic” tells his own story. Among many revealing things he says, “I am certain that I was infected by having unprotected sex with a woman who has the virus. The problem is that I can’t pinpoint the time, the place or the woman. It’s a matter of numbers. Before I was married, I truly lived a bachelor’s life . . . I did my best to accommodate as many women as I could – most of them through unprotected sex. . . Now, I’m pleading for every athlete and entertainer who has also been ‘out there’ to get tested, from now on, to practicc safe sex.” Does this sound like a man we should crown as a moral hero for our youth to follow?

Sex Outside of Marriage Is Sinful

“Magic” is publicly advocating that young people practice safe sex. What he is saying is tragic. We need to hear and heed the words of the apostle Paul who warned, “Flee fornication” (1 Cor. 6:19). “Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge” (Heb. 13:4). The only “safe sex” is inside the bond of marriage.

I am a basketball fan, and a fan of “Magic” Johnson. It’s hard not to like such a gifted athlete whose smile captivates your heart. But, Johnson is sending young and old alike the wrong message. As Cal Thomas, a syndicated columnist wrote, “How wonderful it would have been had Magic Johnson stood before the press and the watching world and said, ‘avoid sexual looseness like the plague. Every other sin that a man commits is done outside his own body, but this is an offense against his own body.”‘

Your Sin Will Find You Out

The warning Moses gave the children of Israel before entering the promised land – “be sure your sin will find you out” -rings so true in this case. We may fool people for a while, but sin usually has a way of exposing us. One thing is for sure, We can’t fool God. The wise man said, “For God will bring every work into judgment including every secret thing, whether it is good or whether it is evil” (Eccl. 12:14).

“Magic” Johnson lived a promiscuous life-style. He lived n the fast lane. Now he’s been caught for speeding. Everyone of us needs to learn this valuable lesson. Sin will finally reveal our true character, either in time or in eternity.

There Are Consequences to Your Actions

“Do not be deceived. God is not mocked; for whatever a man sows, that he will also reap. For he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life” (Gal. 6:7-8). There are three important points from this passage: you reap what you sow, you reap more than you sow and you reap later than you sow.

“Magic” Johnson has sown the seeds of sexual immorality and now he is reaping the harvest of sexual disease. It has compounded itself many times over in a virtual “death sentence.” But, it has taken him at least twelve years to reap the harvest. Sin is like that. It seems so innocent, so much fun, and not nearly so naughty as “narrow-minded” preachers proclaim it to be. Yet, harvest time arrives and then its produce is so much more hideous and hurtful than anything we could ever imagine.

Patrick Buchanan observed, “We are an infantile people. We want to ignore traditional morality, but never pay the price.” Writing concerning the moral state of our country, Senate Chaplin, Richard Halverson, said, “We demand freedom without restraint – rights without responsibility, choice without consequences, pleasure without pain. In our narcissistic, hedonistic, masochistic, valueless preoccupation, we are becoming a people dominated by lust, avarice and greed.” Sad, but well said.

Conclusion

Young people and old people, we must return to an old fashioned, Bible-based morality that is ordered by our Creator, commanded by Jesus Christ, and endorsed by the inspired apostles. We must learn to look at people in the sports and entertainment world for what they really are those who can amuse us, entertain us and thrill us – not as role models for morality, and certainly not as God’s spokesman for right and wrong.

Let us be the light of the world and the salt of the earth and show the world that it is possible to live “soberly, righteously and godly in this present world.” Let us learn to control our passions and emotions and not allow our fleshly appetites to dull our senses, master our minds and finally cause us to lose our souls in eternity.

Guardian of Truth XXXVI: 2, pp. 37, 50-51
January 16, 1992

By R.J. Stevens

The teachings of Jesus on the subject of divorce and remarriage need to be read over and over in the homes and churches throughout the land today. There is one thing on which we all agree and that is that there are too many divorces and remarriages in our society. The major reason for this problem is the ignoring of what the Lord taught in his word on this subject. Many have read and listened to what men think Jesus meant instead of reading and meditating on what Jesus said.

Let us notice Matthew 5:31,32 – “It hath been said, whosoever shall put away his wife, let him give her a writing of divorcement: but I say unto you, that whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.” This is from the Sermon on the Mount where Jesus was teaching his disciples to hear him and do his sayings.

What is Jesus teaching them and us on this subject? The Jews had a tradition that allowed men to put away their wives and give them writings of divorcement for any cause. It really doesn’t matter whether this was a tradition of that day or if it was a tradition of Moses taught in his day. Jesus said the tradition is not pleasing to him and his Father in heaven today. We must always remember that Jesus spoke the will of his Father (Jn. 12:49-50). Jesus is plainly teaching that if a man puts away his wife for any cause other than fornication, and she marries again, that man is the cause of her adulterous marriage. When a husband and wife “cleave to,” “love” and are “one flesh” to each other there will be no divorce or thought about marrying again as long as they both shall live. The greatest safeguard against divorce and remarriage is for both to love one another as Christ loved the church (Eph. 5:25).

It is sinful to be a party to murder, stealing and adultery. The put away companion and his/her new spouse are guilty of adultery when they marry, but the one who did the unlawful putting away is the cause of that adulterous relationship. In Matthew 18:7 Jesus said, “Woe unto the world because of occasions of stumbling! For it must needs be that the occasions come; but woe to that man through whom the occasion cometh!” (ASV) The man who causes his wife to commit adultery because he unlawfully put her away is in serious trouble with the Lord. This ought to cause a man to think long and hard before he puts away his wife for burning the biscuits or because she is not as healthy and pretty as she used to be. However, if the companion was guilty of fornication while they were living together, Jesus says the innocent party has the right to put away such a companion and is not the cause of an adulterous marriage if he/she marries again. Matthew 5:32 doesn’t say anything about the husband who has unlawfully put away his wife marrying again. It stands to reason that if the unlawful putting away of his wife causes her to commit adultery if she marries again, there is no question that the unlawful putting away would cause him to commit adultery should he marry again. It is implied in Matthew 5:32 that neither of them has the right to remarriage when fornication is not the cause of the divorce. The apostle Paul quoted Jesus in 1 Corinthians 7:10-11 – “And unto the married, I command, yet not 1, but the Lord, let not the wife depart from her husband: but and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife.” This needs no comment. In Luke 16:18 Jesus taught, “Whosoever putteth away his wife and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery.” The exception of fornication is left out of this passage and if you leave the exception out of Matthew 5:32, it is perfectly clear that neither of them has a right to remarry when an unscriptural divorce has taken place.

In Matthew 19:3-9 Jesus taught some more on the subject when questioned by Pharisees.

The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause? And he answered and said unto them, Have ye not read, that he which made them at the beginning, made them male and female, and said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away? He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so. And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.

In Mark 10:2-12 the same thought is repeated. The chief thing under discussion in both of the above passages is this: “Is it lawful for a man to put away his wife for every cause?” Jesus answered the question by urging them to go back to the beginning and not put asunder the one flesh relationship that God has joined together. They continued tempting him by turning to Moses about their question. I have never fully understood why Moses because of the hardness of their hearts allowed them to put away their wives. In fact I have never read anything that makes any sense why this was allowed. But it is revealed that it was allowed. If God had wanted us to know why it was allowed in the Mosaic age, he would have revealed it in his word. But there is one thing for sure, God has not revealed that such behavior is allowed in the gospel age. We are not subject to the law of Moses and we will not be judged by it. We are subject to God’s Son, who has all authority in heaven and on earth, and we will be judged by him and his word (Jn. 12:48). In Matthew 19:9 it is clearly taught by Jesus that there is only one cause for putting away a companion and marrying another, and that cause is fornication. The marrying again is for the innocent party and not the one who is guilty of fornication. Surely we can see that if a wife not guilty of fornication marries again and commits adultery, a wife guilty of fornication who marries again also commits adultery. The rest of Matthew 19:9 teaches the same thing taught in the other passages we have previously discussed.

In this article we have tried to have more quotes from Jesus than comments from this writer. What the Lord taught about divorce and remarriage can be understood and doesn’t need to be propped up by some uninspired man like myself. As we have heard through the years, a fellow would have to have a lot of help to misunderstand what Jesus taught about divorce and remarriage.

Beware of the philosophies of men and those who wrest the Scriptures on this subject (Col. 2:8; 2 Pet. 3:16,17).

Guardian of Truth XXXVI: 1, pp. 2, 8-9
January 2, 1992

By Cecil Willis

For a little over forty years, I have been fairly acquainted with the happenings among brethren. But in my wildest imaginations I never could have predicted the various and sundry positions that have been publicized among brethren on the marriage question. I have been shocked to find how much conservative brethren have been affected by loose teaching on the marriage issue. Frankly, nothing that happens among liberal brethren shocks me now. They have been laying the foundations of all kinds of liberal doctrines for decades.

When I was just a boy preacher, I used to hear brethren preach about the weird view on marriage held by brother E.C. Fuqua, then living in the Ft. Worth, Texas area, and then the publisher of an interesting journal called the Vindicator. So far as I knew then, he was the only brother advocating that unscriptural marriages were made to be scriptural ones after baptism. Brethren who opposed brother Fuqua’s position charged that he believed baptism washed away wives. Sometime later some similar (though not identical) doctrines were attributed to brother Lloyd Moyer, then of California. Since then the names of quite a few otherwise conservative brethren have been associated with similar positions. Some arrive at their conclusions quite differently than others, but they all come out at the same place: nearly any marriage can be justified, and we can almost tear Matthew 19:9 out of our New Testament!

Some brethren may not appreciate my saying so, but this loose position is found among conservative brethren almost exclusively in the Western States. I express here no opinion as to why that is. But just to show what I am talking about, let me just state that I can name on one hand all the preaching brethren whom I know who take one of these loose marriage positions and who live East of the Mississippi River, and still have a finger or two left over! But it Appears from what is being said and done that big problems could lie before us over the marriage question. There may be some innocent speculations about the Bible, but even if there is, the marriage and divorce issue is not one of them. If these loose marriage doctrines are taught in churches, the churches of the saints will become the churches of the sinners. Moses Lard, one of the pioneer preachers once said that churches were becoming virtual Noah’s Arks: full of clean and unclean things! If loose marriage doctrine prevails, churches will be filled with adulterers. Brethren should remember: if it is alright to preach it, it is alright to practice it.

Bifurcating the Gospel

For about one hundred years there have been some denominational writers who pretend to see some great differences between “gospel” and “doctrine.” The word “bifurcate” means “to divide into two branches or parts,” and some brethren also have divided the gospel into two separate parts. Space limitations preclude documenting the origin of this gospel-doctrine differentiation among denominational scholars, but it is not difficult to document its presence in the writings of our brethren. Many of the brethren who are advocating that we must not draw lines of fellowship on the marriage subject undergird their argumentation with some form of the assumption that we must have unity on gospel, but we must have “unity in diversity” on doctrine.

Back in the early 1950s, when I was just beginning to preach, brethren G.A. Dunn, Carl Ketcherside, and Leroy Garrett (and many others) were arguing that churches could not utilize full-time, paid evangelists to work with them, because one could not preach the gospel to the church. Instead, one must preach the gospel to the world, and one must teach the doctrine to the church. Lot me give you an example of their teaching (or is it preaching?):

Now, the idea of preaching the gospel to the church, is one that is not held forth in the New Testament scriptures…. My friends, there is a great difference between preaching and teaching. I want you to know that you cannot preach the gospel to the church and here is a good place for us to center this discussion. Let my good brother Wallace put his finger on that passage in the New Testament scriptures where it indicates that anyone every preached a gospel sermon to the church (Carl Ketcherside, Wallace-Ketcherside Debate [Paragould, AR], pp. 21,22).

Even yet I can see the bantum G.K. Wallace challenging Ketcherside to prove his gospel-doctrine differentiation by preaching a while, then to shift gears and to teach us a while, so we could see the difference. Modern purveyors of this bifurcation of the gospel might like to accept that Wallace challenge today. If so, they can be accommodated, I am sure. Brother Leroy Garrett also taught the gospel-doctrine distinction (or did he preach it?). I guess he would have had to preach the gospel part of the distinction, and teach the doctrine part. And that could get confusing, even for a man of his intellectual stature.

Now note, in all 122 times there is not one instance, unless these two that have been introduced are possible exceptions, there is not one instance where the gospel was ever preached to the church (Leroy Garrett, Humble-Garrett Debate, p. 25).

The Unity-In-Diversity Advocates

About thirty years ago brethren Garrett and Ketcherside began to make a different usage of the gospel-doctrine differentiation. They then preached that we had to be united on “gospel” (though they never agreed on exactly how many facts comprised the gospel; later it was “one fact and one act”. . . faith and baptism), but could have all kinds of diversity regarding doctrine. Note carefully what they said back then:

Few other errors have worked the mischief that has resulted from confusing the faith with the letters of instruction, admonition and exhortation to the people of God who had embraced the one faith. It was that which made them the people of God. Because of this error there has grown up that curious postulate which makes a specific degree of knowledge of doctrinal deductions essential for acceptance into “fellowship.” All sorts of creeds, both written and unwritten, have thus been devised, and are now expounded as if creed-making was the will of God for preachers and elders . . . . The gospel consists of seven facts about a person. Those facts are the life, death, burial, resurrection, ascension, coronation and glorification of Jesus . . . . The gospel is not the collation of apostolic writings forming the new covenant scriptures. The gospel is the glad news about a person, while the apostolic letters are composed of commendations, exhortations, warnings and criticism, sent to those who have accepted that person as Lord (Carl Ketcherside, Mission Messenger, Vol. 36, No. 9, pp. 130,132).

Preaching the gospel is for the world, Its design is to call men out, to enroll them in the school of Christ (Carl Ketcherside, Mission Messenger, Vol. 36, No. 5, p. 71).

The gospel is to be announced, proclaimed or heralded to the world. It is to be preached in all the world and to every creature. It is the euaggetion, the evangel, designed for the lost, and its purpose is to announce that divine love became effective and the word which was with God and was God became incarnate, and through him we have been reconciled to the Father. This message is not for the saved. You cannot evangelize saved persons. The new covenant scriptures know nothing of “preaching the gospel” to the saints of God. Such an expression would have seemed ridiculous and unintelligible to the apostles . . . . The gospel is the seed, the sperm, by which we are begotten. The doctrine is the bread upon which the children feed, and by which they grow. . . . It is easily demonstrated that not one apostolic letter is a part of the gospel of Christ. Every such letter was written to those who heard, believed, and accepted the gospel. . . . As long as preachers mistakenly assume that the gospel embraces the entire new covenant scriptures they will brand as unbelievers those who truly believe in Jesus but may be mistaken about some point of interpretation in one of the epistles (Carl Ketcherside, Mission Messenger, Vol. 35, No. 2, pp. 19-21).

Later still was brother Edward Fudge’s usage of the gospel-doctrine differentiation in the Grace-Unity Debate.

Any error which denies this “gospel” condemns, because it denies that which saves. . . . There is another sort of apostolic teaching, designed for a different purpose. Most of the epistles come here. This teaching does not give life; it sustains it. It is not to tell men how to be saved but how to live after they are saved and urge them to stay saved. . . . (2) We should learn to make a biblical distinction between teaching necessary for salvation in the first place and teaching designed to aid our growth in Christ. Otherwise we will be condemning each other for spiritual immaturity or unwillful ignorance – a thing never done by New Testament writers (Edward Fudge, “Truth, Error, and the Grace of God,” Reprint of Articles, pp. 9,4).

Is it only an accident of history that these brethren were on their way to denominational ecumenicity when they made their gospel-doctrine differentiation? Look around us. How many of the Fudge cohorts and minions are still with conservative churches? Very few, if any.

It is unfair to attribute to specific individuals positions they do not specifically espouse, and I make no such indictments about particular brethren among us. However, let me state that I recently have purchased most of the publications (books, debates, tracts) on the current marriage controversy, and I found repeatedly that heavy battles were waged as to whether Matthew 19:9 was gospel or doctrine. Peruse the Roy Deaver-James Bales Debate, if you doubt my word.

What About Gospel-Doctrine?

Biblically, there isjust on Body of Truth, but it is called by many different names in Scripture. But this should pose no problem to knowledgeable brethren. The church has many different descriptive terms (body, kingdom, vineyard, temple, family, etc.), yet there is but one church. In likemanner a Christian is denominated by different descriptions (believer, disciple, brother, saint, servant, heir, son, etc.), but there is no substantive difference. We speak of sin as transgressions, lawlessness, iniquities, disobedience, backslidings, and we call salvation, redemption, remission, reconciliation, cleansing, sanctification, and all seem to understand easily. Why is it then that some want to make a big distinction between gospel and doctrine, when there are scores of other New Testament terms used to describe the body of truth, and no additional distinctions are made? Though I may become tedious in documenting this point, please bear with me while we survey the New Testament to see what the will of God is called.

The Faith

(Acts 6:7; 13:8; 14:22; 16:5; 1 Cor. 16:13; Gal. 3:23; Eph. 4:13; Col. 1:23; 2:7; 1 Tim. 1:2; 3:13; 4:1; 5:8; 6:10,12; Tit. 1:2,13; 3:15; 1 Pet. 5:9; Jude 3).

“word of faith” (Rom. 10:8)

“one faith” (Eph. 4:5)

“the faith of the gospel” (Phil. 1:27)

“the faith of Christ” (Phil. 3:9)

“the faith of the Lord Jesus” (Jas. 2:1)

The Gospel

(Matt. 11:5; Mk. 1:15; 13:10; 16:15; Lk. 4:18; 7:22; 9:6; 20:1; Acts 8:25; 14:7,21; 16:10; Rom. 1:15; 16:10; 11:28; 15:20; 1 Cor. 1: 17; 4:15; 9:14,16,17; 15: 1; 2 Cor. 8:18; Gal. 1: 11; 3:8; 4:13; Eph. 3:6; Phil. 1: 5,7,12; 2:2; 4:3; 4:15; Col. 1:23; 1 Thess. 2:4; 2 Tim. 1:8,10; Phile. 13).

“the gospel of the circumcision . . . uncircumcision” (Gal. 2:7)

“the gospel of God” (Rom. 1:1; 15:16; 2 Cor. 11:7; 1 Thess. 2:2,8,9; 1 Pet. 1:17)

“the glorious gospel of Christ” (2 Cor. 4:4)

“the gospel of Christ” (Rom. 1:16; 15:19,29; 1 Cor. 9:12; 2 Cor. 9:13,15; Gal. 1:17; Phil. 1:27; 1 Thess. 3:2)

“Christ’s gospel” (2 Cor. 2:12)

“the gospel of the kingdom” (Matt. 4:23; 9:35; 24:14)

“the glorious gospel of the blessed God” (1 Tim. 1:11)

“the gospel of the kingdom of God” (Mk. 1:14)

“the truth of the gospel” (Gal. 2:5; Col. 1:5)

“the word of the gospel” (Acts 15:7)

“the gospel of the grace of God” (Acts 20:24)

“the gospel of peace” (Rom. 10: 15; Eph. 6:15)

“the gospel of your salvation” (Eph. 1:13)

“the mystery of the gospel” (Eph. 6:19)

“this gospel” (Matt. 26:13; Mk. 14:9)

“the everlasting gospel” (Rev. 14:6)

“my gospel” (Rom. 2:16; 16:25; 2 Tim. 2:8)

“that gospel” (Gal. 2:2)

“the faith of the gospel” (Phil. 1:27)

The Truth

(Mk. 12:32; Jn. 5:33; 8:32; 8:40,44,45; 8:46; 14:6; 16:7; 17:17,19; Rom. 1: 18,25; 2:8; 1 Cor. 13:6; 2 Cor. 4:2; 12:6; 13:8; Gal. 3:1; 4:16; 5:7; Eph. 4:15; 2 Thess. 2:10,12,13; 1 Tim. 4:2; 3:15; 4:3; 6:5; 2 Tim. 2:18,25; 3:7,8; 4:4; Tit. 1:1,14; Heb. 10:26; Jas. 3:14; 5:19; 1 Pet. 1:22; 1 Jn. 1:6,8; 2:21; 3:19; 2 Jn. 1; 3 Jn. 1,3,8,12).

“the truth of God” (Rom, 3:7; 15:8)

“the truth in Christ” (Rom. 9:1)

“the truth of Christ” (2 Cor. 11:10; 1 Tim. 2:7)

“the truth of the gospel” (Gal. 2:5; Col. 1:5)

“the truth in Jesus” (Eph. 4:21)

The Word

(Acts 6:4; 8:4; 10: 36,44; 11: 19; 14:25; 16:6; 17: 11; Rom. 10:8; Gal. 6:6; Eph. 5:26; Phil. 1:14; 1 Thess. 1:6; 2 Tim, 4:2).

“the word of the Lord” (Acts 8:25; 11:16; 13:48,49; 15:35,36; 16:32; 18:11; 1 Thess. 1:8; 4:15; 2 Thess. 3:1; 1 Pet. 1:25)

“the word of Christ” (Col. 3:16)

“the word of the Lord Jesus” (Acts 19:10)

“the word of truth” (2 Cor. 6:7; Eph. 1:13; 2 Tim. 2:15)

“the word of faith” (Rom. 10:8)

“the word of the gospel” (Acts 15:7)

“the word of knowledge” (1 Cor. 12:8)

“the word of wisdom” (1 Cor. 12:8)

“the word of reconciliation” (2 Cor. 5:19)

“the word of doctrine” (1 Tim. 5:7)

“the word of his grace” (Acts 14:3; 20:32)

“the word of promise” (Rom. 9:9)

“the word of his power” (Heb. 1:3)

“the word of righteousness” (Heb. 5:13)

“the word of life” (Phil. 2:16; 1 Jn. 1:1)

“the word of my patience” (Rev. 3:10)

“the word of the truth of the gospel” (Col. 1:5)

“the word of the oath” (Heb. 7:28)

“the word of exhortation” (Heb. 13:22)

The Way

(Jn. 14:4,6; Acts 24:14; Rom. 3:12; Heb. 5:12; 12:13).

“the way of God in truth” (Matt. 22:16; Mk. 12:14)

“the way of God” (Lk. 20:21)

“the way of peace” (Lk. 1:79; Rom. 3:17)

“the way of the Lord” (Matt. 3:3; Mk. 1:3; Lk. 3:4; Jn. 1:23; Acts 16:17; 18)

“the way of truth” (2 Pet. 2:2)

“the way of righteousness” (2 Pet. 2:21)

“the right way” (2 Pet. 2:15)

The Doctrine

(Jn. 7:17; Rom. 16:17; 1 Tim. 4:16; 2 Tim. 3:16).

“doctrine” (1 Tim. 4:13; 2 Tim. 4:2; Tit. 2:7; 2 Jn. 10)

“word and doctrine” (1 Tim. 5:17)

“doctrine of the Lord” (Acts 13:12) Note: Doctrine is here taught to aliens!

“the doctrine which is according to godliness” (1 Tim. 6:3)

“sound doctrine” (1 Tim. 1:10; 2 Tim. 4:3; Tit. 1:9; 2:1)

“good doctrine” (1 Tim. 4:6)

“apostles’ doctrine” (Acts 2:42)

“doctrine of Christ” (Heb. 6:1; 2 Jn. 9)

“form of doctrine” (Rom. 6:17) – “doctrine” here used of Plan of Salvation!

“His doctrine” (Matt. 7:28; 22:33; Mk. 4:2; 11:18; 12:38; Lk. 4:32; Jn. 18:19; 1 Tim. 6:1)

“the doctrine of God our Savior” (Tit. 2:10)

Conclusion

Having enumerated and documented that well over seventy different terms are used in the New Testament to refer to the same Body of Truth, is it not preposterous to try to take only two of those terms (“Gospel” and “Doctrine”), and to try to dichotomize, fragment, compartmentalize them into separate bodies of truth? Why not then do the same for all the other terms (the way, the faith, the word, the truth) and make them into separate bodies of truth? And once one had done that, then why not try to make some arbitrary difference among all the sub-headings we have cited under the major headings? The methodology of error is strictly arbitrary, and is made to fit whatever they want to fit, and that only.

No sharp gospel-doctrine differentiation is found in the New Testament. The gospel is to be preached to both saints (Rom. 1:7,15,16) and sinners (Mk. 16:15,16). The doctrine is to be preached to both saints (1 Cor. 4:17; Col. 3:17; 2 Tim. 4:2; Acts 2:42) and to sinners (Rom. 6:17,18; Acts 5:28; 13:5,7,8,10,12; 17:19). In the New Testament, things which are in some places called “gospel” are in other places called “doctrine” (see Rom. 6:17,18 and 1 Cor. 15:1-4; Rom. 1:16). And that which matures the Christian is called both “gospel” (Gal. 2:14; Eph. 6:15; 1 Tim. 1:10, 11) and “doctrine” (Matt. 28:20; Acts 2:42). Virtually no audience is ever 100 percent saints or 100 percent sinners. In mixed audiences which one would one teach/preach: “gospel” or “doctrine,” both, or neither?

I suggest that you preserve this entire issue of Guardian of Truth. You will have future occasions to use it. Watch for some to argue that we have to be united upon the essentials of the gospel, but that we have much room for disagreement (diversity) about doctrine . . . particularly about the subject of marriage and divorce. When that happens, then remember where the pseudo-differences between gospel and doctrine have landed brethren in the past.

Guardian of Truth XXXVI: 1, pp. 13-15
January 2, 1992

By Bill Cavender

I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with longsuffering, forbearing one another in love; endeavoring to keep the unity of the Spirit in the bond of peace (Eph. 4:1-3).

Each member of the body of Christ, the church (Col. 1:18,24), is plainly taught by our Lord to make a definite effort to keep the unity of the Spirit (the unity which the Spirit produces among believers) in the bond of peace. “Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men” . . . “Let us therefore follow after the things which make for peace, and things wherewith one may edify another” (Rom. 12:16-18; 14:19). The sincere, diligent practice of these Scriptures, the expressed will of our Heavenly Father, would well eliminate false teachings, opinionism, strifes and divisions among us, and bring us into obedience to Jesus, our Master. Many are not making such sincere efforts.

The will of God, the doctrine of Jesus Christ, revealed in the New Testament, is plain, sensible, reasonable and understandable (Jn. 7:14-18; Matt. 7:21-23,28,29). The gospel of Christ is revealed in such words, phrases and sentences that, when preached and taught, honest-hearted men and women can understand, faith can be created in their hearts (Rom. 10:13-17), and many will obey the truth (1 Cor. 2:8-13; 15:1-4; Acts 17:10-12; 18:8). The apostles of Jesus went everywhere preaching the word of Truth and thousands of sinners understood, believed and then obeyed the word (Mk. 16:19-20; Acts 2:41,47; 4:4; 5:14; 6:7; 11:22-26; Col. 1:23). It is false and unthinkable that the God of heaven would teach us that we must hear, believe and obey his will to be saved here and hereafter, then reveal such a will and testament so obtuse, difficult, mystical, technical and involved that it takes a Philadelphia lawyer to decipher it for the common, ordinary, reasonable person who would consider it. If one reads all the papers and bulletins of our brethren, and realizes all the debates, controversies, disagreements and discussions going on among “sound” brethren, he is made to think that no one can understand the word of God. It is highly inconsistent and hypocritical for us as a people, claiming to believe the Scriptures, telling our friends and neighbors in the world about us how simple and understandable the word of God is, and then belie those statements by our own controversies, foolish and divisive opinions, and practices. If we (“conservative brethren”) cannot understand simple, clear statements in God’s word on such subjects as the Deity and humanity of Jesus while he was in this world in the form of a man; or his will regarding marriage, divorce and remarriage; or the nature, function and purpose of the church of our Lord, and all other such relatively simple subjects, who are we to be telling anybody, anything, about how simple and understandable the word of God is? No wonder there is disunity and divisions among brethren rather than peace, unity and goodwill. No wonder we are a laughing-stock to sensible people outside and inside the body of Christ who are aware of our internal feudings, factions and fightings.

Everything our Father is, and has done and said, demonstrates his will regarding oneness and unity. There is one God, one Godhead, comprised of three persons, a Trinity in unity, the Father, the Son and the Holy Spirit (Acts 17:29; Rom. 1:20; Col. 2:9; Matt. 18-20; 3:13-17; 1 Cor. 8:4-6; Eph. 4:4-6). Our God created one universe, one world, a triune creation of space, matter and time. The universe operates harmoniously, without variation, all of its parts and purposes so arranged and synchronized to function as a whole (Psa. 19:1-14; Rom. 1:20). Man, the offspring of God, made in his image, is a triune being, composed of body, soul and spirit (Gen. 1:26-27; Acts 17:24-3 1; I Thess. 5:23; Heb. 4:12). All human beings are to love and care for each other by God’s will (Lk. 10:36-37; Matt. 22:34-40; Rom. 13:9; Gal. 6:9-10, etc.). Warfare, violence, murders, conflicts, hatreds, envies, jealousies, discords, strifes and divisions exist among people in the world and in the church because humans do not learn and practice God’s will regarding proper standards of decorum, conduct and behavior. There is a tremendous lack of true brotherly love, compassion, patience, kindness and consideration among us and among peoples of the world. The “golden rule” has been changed to the “iron rule,” and “sounding brass and a thinkling cymbal” are substituted for “speaking the same things” in far too many circumstances and relationships (Matt. 7:12).

Marriage, home, family, is the basic relationship and unit of society – the nation, the church, the community. Marriage – one man with one woman for life – duly united by his holy will, bound together in the love of God and for each other, dwelling together in peace and compassion so long as they both shall live, in his will for all of mankind (Rom. 7:1-4; Eph. 5:22-33; Col. 3:18-21; Heb. 13:4; 1 Cor. 7:1-11). Death is the only honorable means by which a marriage is dissolved. Immorality (fornication, adultery) is the only dishonorable way for a marriage to be dissolved, the innocent party being permitted to divorce the guilty partner, and to remarry. The guilty party is not granted liberty nor given concession to remarry (Matt. 5:31-32; 19:3-9; Mk. 10:11-12; Lk. 16:18). Our Father’s intent is that a husband and wife should truly be one in mind, life, body, aim, purpose, love and devotion to each other for their lifetimes (1 Pet. 3:17; Eph. 5:22-33; 1 Cor. 7:1-11).

The gospel of redemption and salvation, conceived in the eternal councils of the Godhead, in whom are all the treasures of wisdom and knowledge (Rom. 11:33-36; 2 Tim. 1:8-12), is a plan designed to produce peace between God and man, and between all human beings who are obedient to the gospel. “But now, in Christ Jesus, ye who sometime were far off are made nigh by the blood of Christ. For lie is our peace, who hath made both one, and hath broken down the middle wall of partition between us . . . for to make in himself of twain one new man, so making peace; And that He might reconcile both unto God in one body by the cross, having slain the enmity thereby; And came and preached peace to you which were afar off, and to them that were nigh. For through Him we both have access by one Spirit unto the Father” (Eph. 2:13-22).

The church of Christ is a holy temple in the Lord, a habitation of God through the Spirit. We are builded together in the body of Christ as saints, brethren, children of God and fellow-citizens in this holy, spiritual family and building (1 Pet. 2:5-10; 1 Cor. 12:12-27). In such heavenly realms and relationships, we are to live in peace with each other. We are to think and speak alike. “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment” (1 Cor. 1:10). “If therefore there is any encouragement in Christ, if there is any consolation of love, if there is any fellowship of the Spirit, if any affection and compassion, make my joy complete by being of the same mind, maintaining the same love, united in spirit, intent on one purpose. Do nothing from selfishness or empty conceit, but with humility of mind let each of you regard one another as more important than himself; do not merely look out for your own personal interests, but also for the interests of others . . . Do all things without grumbling or disputing; that you may prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and preserved generation, among whom you appear as lights in the world” (Phil. 2:1-4,14-15, NASV).

It is the prayer, desire and will of our Lord Jesus that we should be united together in peace. He prayed that the apostles would be one (Jn. 17:11); that all believers would be one (Jn. 17:20-23); and that all of us should behold his glory and be where he is (Jn. 17:24-26). The “oneness” and “unity” which our Saviour prayed for and about is that which is taught us in all the Scriptures given thus far in this paper. We can attain to this unity and oneness if we want to do so. Our Father has never commanded the impossible. Whatever he tells and teaches us, we can do – if we set our minds, hearts, purposes and actions to this end.

Unity, peace and good will among brethren should be so desirable that we would sincerely and truly make a personal, definite effort to comply with our Father’s will. Our love and appreciation for our Lord, and his love and death for us, should prompt obedience to his word. Our love and care for the church, our brethren, and for the souls of all our friends, neighbors and family members, would compel us to go the second, third, and fourth miles to be united with each other, in harmony with the revealed truth of God in the New Testament.

Some of the ways we can do this are these: (1) We can shift our emphasis from fighting and arguing with one another, to fighting sin, the devil, worldliness, denominationalism, Catholicism, humanism, etc., among the peoples of the world. (2) We can go back to basics, to the first principles, to teach those plain New Testament truths and doctrines which create and identify the true church of Christ. (3) We can begin to visit with, and have home Bible studies with, people not Christians and teach them the gospel, how to become Christians, and how to live a sober, righteous and godly life in Christ Jesus. (4) We preachers can get out of our offices, get away from our typewriters, computers and gadgets, get out of our church buildings, go out where the people are and the world is, and try to go into the places where the gospel has not been preached and where the church does not exist. (5) We can cease using papers published by brethren and churches for discussions of opinions and foolish questions which engender strife. No one’s opinion or matters of personal faith or “conscience” are necessary to salvation, and are not to be bound upon anyone in their service and worship to God. We have so many divisive opinions among us nowadays, so many written and unwritten party “shibboleths,” that we are rapidly appearing as a sect, a party of divided people, who have no certain foundations, doctrines and directions to offer the world of saints and sinners alike, and are not sure anymore of anything we say and teach. We are “shooting ourselves in the feet,” decimating ourselves in numbers, diminishing our resources by divisions, beginning churches which are not needed, and discouraging brethren who do want to do God’s will. There is hardly a growing “conservative” church of Christ anymore, i.e., growing by baptisms, restorations, and internal spiritual development.

The only way we can reverse our circumstances is to obey the will of our Father regarding our mind and conduct, to truly, each one of us, keep the unity of the Spirit in the bond of peace.

Guardian of Truth XXXVI: 1, pp. 3-5
January 2, 1992