Truth Magazine

By O.C. Lambert

Brethren sometimes lament that the gospel does not seem to be as effective as in ancient times, but I am sure the gospel has the same power and human nature is the same. The cause of failure is in us. Brethren are too anxious to be popular. Business and social matters neutralize the spirit of conquest peculiar to the early church. Now the quest of church leaders is for “good mixers.” A preacher’s success is measured by his ability to get along smoothly with the denominations, or his “super-salesmanship” in enticing attendance and so adroitly applying “the proper method of approach” that the unsuspecting “victim” soon wakes up and finds to his great joy that he has been made a Christian unawares. Regardless of the fancy, finely spun theories of psychology I am certain that the only way to learn how to preach the gospel is to go to the book that “throughly furnishes us to every good work” and see what was preached and how it was preached.

It was not a matter of the best psychology or the most up-to-date method of approach with Elijah, but simply a matter of loyalty to God. Computed by men’s standards Elijah was a consummate failure, and there are thousands of small souls who never made any impression on the world who can very confidently point out the blunders in his methods.

God’s method of approach for Gideon was to go out and tear down the sacred grove of his own father and his neighbors. It is true their anger was aroused and they sought to kill him. We know that he converted his father from heathenism (and probably some of his neighbors) and this was worth more than all the world. If the approach was wrong or the psychology bad, our “salesmanship” brethren will have to charge it up to God!

Josiah burned the sacred things of his father and mother and stamped them to powder. Ezekiel was commanded to “prophesy against” the errors of the people (Ezra 13:2,17). O.C. Lambert There never has been more blistering and withering verbal chastising than was delivered repeatedly by John the Baptist and Jesus to the Scribes and Pharisees of that day (Matt. 3:7; Matt. 23). Contrasted with this the New Testament speaks of false teachers as follows: “Now I beseech you, brethren, mark them which cause divisions and offenses contrary to the doctrine which ye have learned; and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple” (Rom. 16:17,18).

Paul’s instructions to a young preacher reads thus: “Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers. For there are many unruly and vain talkers and deceivers, specially they of the circumcision: Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake” (Tit. 1:9-11). Psychology or no psychology, that is the proper method of approach! Paraphrasing Thayer’s definition of the Greek word here translated “convince” we have: refute, confute, convict, bring to light, expose, find fault with, correct, reprehend severely, chide, admonish, reprove, to call to account, show one his faults, demand an explanation, to chasten, to punish. Other Scriptures of similar import should be noted here.

“And have no fellowship with the unfruitful works of darkness, but rather reprove them” (Eph. 5:11).

“Wherefore rebuke them sharply, that they may be sound in the faith” (Tit. 1:13).

“These things speak, and exhort, and rebuke with all authority. Let no man despise thee” (Tit. 2:15).

“Them that sin rebuke before all that others may fear” (1 Tim. 5:20).

“I charge thee therefore before God, and the Lord Jesus Christ, ‘vvno shall judge the quick and the dead at his appearing and his kingdom; Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables” (2 Tim. 4:1-4).

Many now speak of religious discussions as “dog fights.” Those who engage in religious discussions are lambasted, roasted, and flayed, and these implications, insinuations, and innuendoes condemn Jesus and the Apostles just as much as they do any man now living! When Jesus meant Pharisees and Sadducees, he said, “Pharisees and Sadducees,” but the sweet-spirited ones who venomously criticize the critics would not think of doing such an “unchristian” thing! All this silly sentimentalism is merely an effort of the Devil to dehorn the gospel. The gospel “is the power (Greek: dunamis, from which we get the word dynamite) of God.” It is “mighty through God to the pulling down of strongholds” (2 Cor. 10:4).

Sometimes it is said that the Old Testament said, “Thou shalt not,” but that it is bad psychology and that the New Testament does not say, “Thou shalt not.” If that were true, it would only mean that God made a mistake for fifteen hundred years! But it is not true. Read the 13th and 14th chapters of Romans for a sample of the “Thou shalt not” method of the New Testament! To reprove and rebuke is to say in substance, “Thou shalt not.” I will produce just about as many commands of the New Testament that are stated negatively as can be found in the same number of pages of the Old Testament. But if only one negative statement could be found in the New Testament, away goes the absurd assertion. Paul was chosen to do two things: “to turn them from darkness to light.” To turn men from darkness is just as much the duty of a preacher of the gospel as to turn them to light.

Without all modern inventions of communication and travel, and being compelled to do everything the most expensive and laborious way, Paul could exclaim after a few years that the gospel had been preached “to every creature that is under heaven” (Col. 1:29). By controversy in their own places of worship (Acts 15 and Gal. 2), in the public places (Acts 17:17), and in the other fellow’s place of worship (Acts 6:9; 7:60; 9:20; 13:5,14,41-51; 14:1; 17:1,10,17; 18:4,18; 19:9), they “persuaded and turned away much people” from the false to the true, and, so their enemies said, “turned the world upside down.” A contest of any kind focuses interest, and this is especially true of the contest between false religion and true religion. After a discussion that lasted for two years and three months, in the city of Ephesus (the longest discussion on record) it is said, “so that all they which dwelt in Asia heard the word of the Lord Jesus.” It would have the same effect today. What could Paul have done with amplifiers, radios, and newspapers?

Invariably false teachers, who are feverishly endeavoring to avoid exposure, seek refuge in a perversion of Romans 1:29 and 2 Corinthians 12:20. There, they piously tell us, debating is condemned as one of the worst of sins. Is it not a little strange that they did not find this out until they tried a few times to uphold their doctrines in public discussion? They pervert these passages who make the word “debate” mean “discussing religious questions in public,” for that sort of definition makes malefactors of Elijah, Gideon, John the Baptist, Jesus, Stephen and Paul. “Debating” is condemned but “disputing” was freely indulged in by all the preachers of the Bible; therefore I am very much in favor of disputes! Bigger ones and more of them! Let all Christians learn how to lead their neighbors out of darkness into light, and not confine this matter of teaching to a part of the church sometimes called “preachers.” Why not make every Christian a preacher as in the Jerusalem Church (Acts 8:1-4)? I once helped to tear a big hole in my neighbor’s roof, not because I wanted to harm my neighbor, but because I wanted to do him good. His house was on fire! When a Christian endeavors to discredit his neighbor’s religion, he is attempting to do him a favor, just as if he were rescuing him from a burning building or a sinking ship. A Christian’s love will not allow him to stand idly by and see his neighbor drink poison by mistake.

This, my friends, is the spirit of the New Testament preaching. (O. C. Lambert wrote this material on Nov. 11, 1937, as the introduction to Foy E. Wallace, Jr.’s book of sermons on The Certified Gospel.)

Guardian of Truth XXXV: 14, pp. 428-429
July 18, 1991

By Paul K. Williams

I have noticed some articles in opposition to the practice of applauding speakers in church, articles to which I say a hearty “Amen.” Preaching is not entertainment to be measured by an applause meter.

In South Africa our problem is slightly different; it is that the denominations love to clap in rhythm to the songs. Naturally, denominational practices influence brethren; so we must frequently teach that, just as instrumental music in worship is unauthorized, so also is the “music” of clapping.

I attended a wedding at which a young denominational preacher made a speech. When he stood up he began a song. As he paraded up and down the aisle he first got everyone (except Christians, I am happy to say) clapping, then he got them on their feet stomping. When he began to speak he had the audience so “hot” that they roared “Amen” to anything he shouted.

Just here is a major objection to clapping to the rhythm of songs: It is a method of manipulating the mood of the audience. Frequently the clapping becomes faster and more vigorous as the song progresses, bringing the audience to an emotional “high.” This emotional feeling is thought to be spirituality, so the higher and more often the high can be repeated, the greater the spirituality of the people and the more they are convinced that they are being moved by the Holy Spirit. Yet what they experience is an artificially produced emotional feeling, a feeling which can be duplicated by dancing to rock and roll music. It has nothing to do with spirituality.

The Christian does experience spiritual emotions, deep emotions. Sorrow for one’s sins, grief over the fall of a brother, rejoicing with the angels of heaven over the return of the prodigal, the deep glow of security in the love of brethren, the inexpressible joy when contemplating God’s love for us, the sweet longing for heaven – these are real and precious experiences for every Christian. But they are not artificially induced; they come from real faith and an understanding of the word of God. They do not depend upon exciting circumstances such as clapping or upon mood-inducing actions such as dimmed lights, hand holding and closed eyes.

Several years ago I baptized a devout boy about 14 years old. He became very precious to Helen and me, so when about six months later he became enamored of the preaching of a Pentecostal preacher I was greatly concerned. I attended the tent services to see what was attracting him and was appalled to hear so much error preached in so little space of time! Yet the audience loved it because their mood was influenced by the guitar and organ music, clapping, shouting, and other such things. With difficulty I pried my friend away from that kind of emotionalism. Many months later he told me: “Brother Williams, after I was baptized I thought I had lost something. The excitement had gone out of my religion and I thought I had lost my spirituality. That is what the Pentecostal preacher supplied. But today I understand that he was producing an artificial excitement. Now that I understand the word of God better, I have an abiding excitement, an enthusiasm which I will never lose because it comes from God’s word.” He had learned to tell the difference between manipulated emotions and the emotions which come from faith.

Therefore clapping in rhythm to songs is sinful for two reasons: (1) It is as unauthorized as is instrumental music in worship. Clapping is not singing, and singing is all that the New Testament tells us to do (Col. 3:16; Eph. 5:19). Clapping produces a sound just like the guitar or organ or drum does, but that sound is not singing. (2) It produces artificial excitement which takes the worshipers away from the simplicity of the gospel and the true emotions produced by the gospel. When we rely on anything except the gospel to attract, or convert, or edify people we are sinning against God. The gospel is the power of God to salvation (Rom. 1:16), and it is that which will make us grow (1 Pet. 2:2). If the preaching and practice of that gospel will not attract, convert or hold a person, then other means will not work. Other means will only attract a person to a spurious religion, not to Christ. They will produce a counterfeit spirituality which will prove disastrous in the day of judgment.

Guardian of Truth XXXV: 15, pp. 451-452
August 1, 1991

By Mike Willis

In Philippians 4, Paul gives several exhortations to Christians which provide principles for living which result in the Lord’s “keeping our hearts and minds” (4:7). In studying these exhortations, I am emphasizing the theme that these principles provide for good spiritual health in the most bleak circumstances.

In the previous two articles, I presented material on the Christian’s obligation to “rejoice in the Lord” and to “let his moderation be known to all men.” A reason is given for this in the latter half of v. 5 – “The Lord is at hand.”

The passage cannot be understood to teach that Jesus’ second coming was imminent in the days of the apostle Paul. This cannot be so for the following reasons: (a) The apostle wrote under inspiration. The Holy Spirit did not reveal that Jesus’ second coming was imminent and then allow 2000 years to pass before he came. To so understand the passage is to charge that the Bible has errors in it, thereby undermining inspiration. (b) Elsewhere the apostle Paul foretold that a great apostasy would occur before the second coming (2 Thess. 2:23). That apostasy had not occurred by the time of the writing of Philippians.

There are two understandings of this passage which do make sense and both of which are necessary for good spiritual health.

I. Live with the awareness of the Second Coming.

The passage can be interpreted to say that the Lord’s second coming is “at hand.” This interpretation of the passage ties to the previous exhortations as a motive for “rejoicing in the Lord” and “letting your moderation be known to all men.”

In order to live pleasing to God, one must ever be aware that the second coming of Christ could occur at any moment. The first century writers, like us today, spoke of the Lord’s second coming as if it could occur at any moment, although they did not know the day or hour of Jesus’ coming (Matt. 24:36). They spoke as if they might be alive when Jesus comes again (1 Cor. 15:51; 1 Thess. 4:15), the same as all living men speak. They also recognized the possibility of their dying before he came (Phil. 1:23; 2 Cor. 5:1-10). Not knowing which would occur, the first century saints were exhorted to be ever ready for the Lord’s coming.

Jesus gave several parables designed to teach the lesson: “Watch therefore: for ye know not what hour your Lord doth come” (Matt. 24:42). Following this statement he gave the parable of the foolish virgins, concluding with the statement, “Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh” (Matt. 25:1-13). Then followed the parables of the talents (Matt. 25:14-30) and the separation of the sheep and goats (Matt. 25:31-46).

In the parable of the two stewards, Jesus warned about the danger of thinking that the Lord’s coming was long delayed. He said,

And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season? Blessed is that servant, whom his lord when he cometh shall find so doing. Of a truth I say unto you, that he will make him ruler over all that he hath. But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken; the lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers. And that servant, which knew his lord’s will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more (Lk. 12:42-48).

Having a constant awareness of the Lord’s second coming will influence the choices we make in life. Peter spoke of the Lord’s coming as a thief in the night and then said, “Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless. . . . Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness” (2 Pet. 3:14,17).

Good spiritual health requires that we live always aware that the Lord’s second coming could occur at any moment and, therefore, we should always be ready for that coming.

II. Live with an awareness that the Lord is near.

A second understanding of the phrase “the Lord is at hand” (eggus, near) is to recognize that the Lord is always with us and near us. This understanding has the same teaching as Psalm 145:18 – “The Lord is nigh unto all them that call upon him, to all that call upon him in truth” (Psa. 145:18). Christians know that the Lord has promised to be with us always (Matt. 28:20). There is no problem we face but that he is there to help us through it. We are aware that “he careth for you” (1 Pet. 5:7).

This understanding of the text has the advantage of tying to the following context. We can cast our burdens on the Lord because he is near to us and we are dear to him (Phil. 4:6).

Certainly we should live with the awareness that the Lord is ever near us. He will be ever present to help us through the trials and afflictions which come to Christians, providing us with sufficient grace to endure what lies before us (2 Cor. 12:9). Charles Spurgeon wrote, “He does not leave praying men, and men who confess his name, to battle with the world alone, but he is ever at their side” (The Treasury of David V11:358). Paul certainly was aware of the Lord’s presence as he stood trial before Caesar, for he wrote, “At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge. Notwithstanding the Lord stood with me, and strengthened me” (2 Tim. 4:16-17).

The Lord promised, “Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee. So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me” (Heb. 13:5-6).

Good spiritual health requires that I have this awareness of the Lord’s ever present help in the face of trials and tribulations.

Guardian of Truth XXXV: 15, pp. 450, 470
August 1, 1991

By Lester A. Doyle, Jr. 

The Lord’s Death

When we consider the Lord’s death, we sometimes fail to realize the greatness of it. Not only did he suffer pain that would be beyond our imagination, but he suffered shame and humiliation more than the worst criminals. He did not die in a bed with a doctor and family at his side. He didn’t even die on the streets of the city. Instead they took Him to a place outside the city, to “the place of the skull,” the worse place they could fine and made him carry His own cross.

All of this took place for us while we were yet sinners. When he died, he gave us the hope of eternal life. That is the greatness of it all.

Guardian of Truth XXXV: 14, p. 439
July 18, 1991