Truth Magazine

By Jeffrey L. Smith

Perhaps you’ve heard of or experienced some one “witnessing for Jesus” or giving his “personal testimony” for Jesus. Both practices involve presenting evidence for Jesus’ existence and power based on personal experience. The practices are popular with many denominations and several television evangelists. However, when the practice is examined through the magnifying glass of the Scriptures, it can be described as showing admirable zeal for God, but not according to knowledge (Rom. 10:2).

Old Testament Witnesses

During Old Testament times, different types of witnesses were allowed in different circumstances. In both civil and criminal affairs, Deity, men, animals, and inanimate objects could all be witnesses.

1. Civil Matters. In civil matters, Deity is called on as a witness several times. God was called three times to witness between parties in civil affairs (Gen. 31:50; Judg. 11:10; Jer. 42:5). Jesus was prophesied as a witness to the people (Isa. 5:4). In the sale of property, people could be brought to watch the transaction with the understanding that they would be willing, at a later date, to bear witness to the transaction (Jer. 32:6-25,44). All sorts of animals and things were allowable as witnesses. A heap of stones bore witness between Jacob and Laban at their parting (Gen. 31:48). A song bore witness to God for the children of Israel (Deut. 31:19). An altar bore witness to all that God had done for the children of Reuben, Gad, and the half tribe of Manasseh (Josh. 22:27). Ewe lambs (Gen. 21:30), the Tabernacle of Witness (Num. 17:7,8), and even the law itself (Deut. 31:26) bore witness in civil matters during old Testament times.

2. Criminal Matters. Criminal matters in the Old Testament had different rules and requirements for witnesses. The law for people bearing witness in criminal matters is set forth in Deuteronomy 19:15-21. One witness was not enough to convict a man concerning any iniquity or sin (v. 15). Two or three witnesses were required to convict a man. The qualification for bearing witness against another man was to have personally seen or heard the event or action in question (Lev. 5:1). Bearing false witness was a crime punishable by the same punishment which the falsely accused would have received if he indeed was guilty. True and false witnesses are contrasted in Proverbs 14:5. God bore witness in criminal matters (1 Sam. 12:5; Jer. 29:23; Mic. 1:2; 2:4; Mal. 3:5). Wicked men bore false witness against Naboth (1 Kgs. 21:13). The carcass of a torn beast born witness to its death (Exod. 22:13).

New Testament Witnesses

In the New Testament, as in the Old, different types of witnesses were used, and had to satisfy similar qualifications.

1. Civil Matters. In New Testament civil matters, God the Father, Jesus the Christ, and the Holy Spirit all bear witness (1 Jn. 5:9; Jn. 8:18; 1 Jn. 5:6). The apostle Paul called God as witness to the frequency and content of his prayers (Rom. 1:9). Jesus bore witness to the truth (Jn. 18:37). The Holy Spirit bore witness of salvation’s extension to the Gentiles (Acts 15:8). Many men witnessed Timothy’s confession of faith (1 Tim. 6:12), others witnessed the good deeds of Gaius (3 Jn. 6), while still others witnessed Paul’s teachings (2 Tim. 2:2). Things, as well, bore witness in New Testament civil matters. Rain and fruitful seasons bore witness to God’s existence (Acts 14:17). The consciences and thoughts of the Gentiles bore witness that they were under law (Rom. 2:15). Gold and silver were prophesied to be witnesses against those who esteem them higher than they esteem God (Jas. 5:3).

2. Civil Matters. In New Testament criminal matters, Jesus gave witness to himself (1 Tim. 6:13). Men were set up as false witnesses against Christ (Matt. 26:62), against Stephen (Acts 6:13), and against Paul on a number of occasions (Acts 21:28; 24:6).

Qualifications for Witnesses

Although different witnesses were permitted in different circumstances, one characteristic that all Old and New Testament witnesses have in common is presence at the event in question. Whether the witness was Deity, a person, an animal, or a thing, whether in civil or criminal matters, the witness had what we would call “first hand” knowledge. False witnesses, in the New Testament as in the Old, were those who gave testimony which was not based in fact, or testimony that they were not qualified to give. Giving false or unqualified testimony is condemned in both testaments (Rom. 13:9).

Witnesses for Jesus

With that brief overview of witnesses in the Scriptures accomplished, let’s consider what the Scriptures say about witnesses for Jesus. The Father, Son, and Holy Spirit all bore witness for Jesus. God the Father bore witness to Jesus at his baptism (Matt. 3:17) and transfiguration (Matt. 17:5). Jesus bore witness to himself before Pilate (Jn. 18:37; 1 Tim. 6:13). The Holy Spirit also bears witness to Jesus (1 Jn. 5:6-9). Qualifications of human witnesses are clearly set forth in the Scriptures. Witnesses for Jesus must have seen him from the baptism of John through the resurrection (Acts 1:22; 13:31). John the Baptist proclaimed Jesus as Christ (Jn. 1:7-8). The original apostles stated their qualifications on numerous occasions (Acts 2:32; 3:15; 4:33; 5:32). Justus and Matthias were able to be considered to replace Judas because they fulfilled the requirements of an apostle (Acts 1:23). Paul the Apostle was pronounced a witness by Jesus himself (Acts 26:16), out of due season.

Witnesses for Jesus Today?

Given the requirements set forth in the Scriptures, we see that no one alive today could possibly qualify as a witness for Jesus. The testimony of qualified witnesses for Jesus is preserved for us in the New Testament, which is the only valid witness today. Belief in Jesus as Christ is not to be based on the testimony of any human now walking upon the face of the earth. Belief comes by hearing, and hearing by the word of God (Rom. 10:17).

As we attempt to convert others to Christianity, our method should be similar to that of the Samaritan woman at the well in John 4. After her conversation with Jesus, she believed him to be the Messiah. She immediately went back to her village and shared her experience. Although she had seen Jesus first-hand, and was a qualified witness, she didn’t try to prove anything based on her personal experience. She, instead, encouraged her townspeople to see Jesus for themselves (Jn. 4:29). This they did. And after they had seen Jesus for themselves, they also believed. Their belief was not based totally on the woman’s testimony, but upon her testimony and the evidence they had seen for themselves (Jn. 4:42).

Conclusion

Our practice today should not be to ask others to believe Jesus is the Christ based only on our experience. None of us qualifies as witnesses for Jesus. Instead, when our belief in Jesus produces the zeal it should, and we desire to share the good news, let us have the zeal that is according to knowledge. Our practice should be to ask others to examine the evidence afforded us through the New Testament, the inspired record of qualified witnesses for Jesus.

Guardian of Truth XXXV: 4, pp. 108-109
February 21, 1991

By Luther W. Martin

Paul the Apostle continued: “So likewise you, unless you utter by the tongue words easy to understand, how will it be known what is spoken?” (1 Cor. 14:9).

Many years ago, the late Foy E. Wallace, Jr., from time to time criticized the writings of Jimmie Lovell in the publication Action. As a young preacher, I noted the criticisms, and out of curiosity, I read both Lovell and Wallace’s writings. I soon concluded that Foy had a legitimate point, and that Lovell’s words had “an uncertain sound.”

Much more recently, Reuel Lemmons, as Editor of Action, in the April, 1988, issue, wrote concerning brother Darrell Folz, “a 64-year old house painter, WBS (World Bible School, LWM) teacher and lay preacher.” Lemmons, in terming brother Foltz “a lay preacher,” was certainly giving an “uncertain sound”! He was writing like a rank sectarian.

On April 26, 1988, 1 wrote to brother Lemmons, as follows: “Brother Lemmons, I am saddened by your choice of words, wherein you designate brother Darrell Foltz, ‘a 64-year-old housepainter, WBS teacher and lay preacher.’

“The expression ‘lay preacher’ is un-biblical, and straight out of the mouths of sectarians.

“Won’t you please correct your careless word-choise, in a subsequent issue of Action? Thank you.”

I received no response to my letter. Brother Lemmons departed this life a relatively short time afterwards.

Now, in the September, 1990, issue of Action, edited by brother Tex Williams, there is a bold headline -97 saved, church is dedicated in Guyana.” The expression “97 saved” sounds typically like the report of a “Baptist revival.” But equally “an uncertain sound” is expressed, when “a church is dedicated”!

The body of the article contains such expressions as:

(a) “. . . following an 11-day campaign by 36 Church of Christ workers.” The expression “Church of Christ workers” by Action, obviously carries a most sectarian connotation and endorses such a concept.

(b) “A highlight of the campaign was the dedication of the new Church of Christ building in Georgetown.” The “dedication of buildings” is simply another appropriation of a sectarian practice. It is “an uncertain sound.” When did a “building” become “the new Church of Christ”? Yet, Action, by using such terminology, appears to support sectarian thinking.

(c) 1,200 persons crowded into the new building to take part in the dedication and to hear a speech by Desmond Hoyte, president of Guyana.” Is the president a brother in Christ? Or are the brethren in Guyana failing to observe Romans 16:17-18? And, is Action fostering this sectarian influence by commonly reporting such activities and using such expressions?

(d) Guyana’s president commended the church for having donated “a blood analysis machine to the Georgetown medical faculty.” The Guyana brethren should be concerned with teaching about the blood of Christ; not using funds supposedly given for the Lord’s work, and instead, using those funds for analyzing the blood of men!

(c) “The Harding University chamber choir also took part in the dedication ceremonies June 15 and the evening services though June 19.” With the “Harding University chamber choir” participating in the “dedication” and in the “evening services” the Harding and Action brethren, can scarcely oppose the use of “choirs” in the worship of the church!

In conclusion, the brethren who are supporting and bidding God speed to such sectarian concepts and activities, have departed from the New Testament pattern.

Guardian of Truth XXXV: 4, pp. 99-100
February 21, 1991

By Grover Stevens

I have been asked by several if hand-clapping in our worship services is right. I understand that some churches of Christ in Lubbock engage in this practice. Hand-clapping in our worship services is justified and defended as “authorized” or “scriptural” on the same grounds as “song books, church buildings, paid preachers, kitchens in church buildings, restrooms, water fountains, etc.”; and also directly by the Scriptures. Psalm 47:1 and 2 Kings 11:12 are specifically given as “authority” for it.

I note first of all that these Scriptures are from the Old Testament or “old covenant” which has been “fulfilled,” “done away” and “taken out of the way and nailed to the cross” (Matt, 5:17; Rom. 7:4; Gal. 2:18-19; 2 Cor. 3:6-14; Col. 2:1417). Under the “old covenant” they had animal sacrifice, mechanical instruments of music, incense, plural wives, etc. Are these also “authorized”? It makes one wonder how much the preachers and elders of these churches know about the Bible.

Also, I would say that if we have Scripture (specific authority) for hand-clapping in our worship, then there is no need for general authority such as for church buildings, song books, etc., but we will look at both.

Psalm 47:1 reads, “O clap your hands, all ye people; shout unto God with the voice of triumph . . . with the sound of a trumpet” (Psa. 47:1,5). If this passage of Scripture authorizes “hand-clapping” in our worship services, then it also authorizes “shouting, ” and “sounding of trumpets. ” Why would these not “also be a way for the worshiper to participate in the service,” as is contended for the hand-clapping? Will the preachers and elders and members of these churches accept that? And if not, why not? That which proves too much, proves nothing! As the Apostle Paul says concerning the law in Galatians 5:3, if the “law” (Old Testament) is authority for one thing then we become “debtors to do the whole law.”

Furthermore, if this Scripture teaches hand-clapping in worship, then it is not a matter of choice, we should all do as it says, “Clap your hands,” “shout unto God,” and “sound a trumpet.” When the Scriptures tell us, “Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord” (Eph. 5:19), we understand that all Christians were instructed to do what this says when we assemble for worship. Why is this not also true of Psalm 47:1?

2 Kings 11:12 reads, “And he brought forth the king’s son, and put the crown upon him, and gave him the testimony; and they made him king, and anointed him; and they clapped their hands, and said, God save the king. ” This book is in the Old Testament and all that has been said about that applies here also. Furthermore, if this passage of Scripture authorizes “hand-clapping” in our worship services, then it also authorizes inauguration services for rulers and the other fan-fare that goes along with such political affairs in our worship service. It is my understanding of the nature and meaning of hand-clapping that this (inaugurations and other such social, secular, recreational and political affairs) is the type of gatherings where such is proper, but not in the worship of God.

What about scriptural authority for “church buildings, paid preachers, song books, etc.?” In order for a thing to be authorized by “general authority,” it must be subordinate to something that is commanded or authorized. Thus a church building is authorized under the command to assemble (1 Cor. 11:18,20; Heb. 10:25). The command to assemble of necessity includes a meeting place for that “coming together” (1 Cor. 11:18). That place may be a place that is rented or owned or donated for that purpose. So the “church building” (meeting place) is authorized under the command to assemble; as are also the rest rooms and drinking fountain, lights, seats, etc. Song books are authorized under the command to sing. There is no authority either specific or generic for “kitchens in church buildings”! The church is commanded to: (1) Preach the gospel, (2) teach them to observe. . ., (3) to “make distribution to those among them that are in need (Acts 4:34-35), and (4) assemble for worship or teaching. Kitchens are not subordinate to any of these commands! If so please teach us! Paid preachers are authorized in 1 Corinthians 9:14 (see vv. 3-14); 1 Tim. 5:18; 2 Cor. 11:8; etc.

Those who object to hand clapping in worship to God are accused of “making laws where the Bible does not make laws.” It was the Lord Jesus Christ who said, “In vain do they worship me, teaching for doctrines the commandments of men” (Matt. 15:9). Here a thing so simple as “washing hands” in a religious act which the “elders” of the Jews had authorized but God had not, is the object of Christ’s condemnation. Read Matthew 15:1-14 and Mark 7:2-9. Christ and the Bible made this law! (See also: 2 Jn. 9-11; Col. 2:18-23, notice particularly verses 20-22; 2 Cor. 7:17.) When the Lord says we are not to add to the word of God, he means that we are not to teach or practice – do anything for which we should have authority from the Word of God, but do not. That would be adding to the Word of God.

Folks are warned to, “not become legalistic” about these things, Since this word (legalist, legalistic) cannot be found anywhere in the Bible, I do not know just what is meant by it. It has always been my understanding that when a person or thing is “legal” that he is observing, obeying, keeping, living within the law, and that when a person or thing is not legal that it is illegal – that he is disobeying the law and is therefore a criminal. Christ is our King and our “Law giver” and it is my understanding that all who would be his (Christ’s) disciple should obey him (Heb. 5:9; Rom. 16:25-26). Our Lord Jesus Christ said, “Why do you call me Lord, Lord and do not the things which I say?” Is this being a legalist? Are those who oppose being a “legalist” encouraging people to disregard God’s commands on the grounds that if they insist on keeping God’s commands they would then be “legalists”? Are they telling us that to keep from being a “legalist” we should do whatever is right in our own eyes? The Scriptures tell us that “when the Lord Jesus shall be revealed from heaven, ” he will “take vengeance on them that obey not the gospel (law) of our Lord Jesus Christ. ” If obeying the Word of Christ is being a legalist, then I pray that God will help me to be a legalist! If that is not the meaning of being a legalist, will someone please teach me what the Bible says about this!

Also in justification of hand-clapping it is asserted, “No one asks questions about ‘where do you got the authority to sleep in church?… Does anyone think that this “is also a way for the worshiper to participate in the service”? Is this also justified on the same authority as church buildings, paid preachers, restrooms, and drinking fountains?

I read in the New Testament that when a brother leads us in prayer that it is appropriate to say “amen” (1 Cor. 14:16), but I have never read where anyone did or was encouraged to clap his hands. I do not read where the brethren clapped their hands when the 3000 were baptized on the day of Pentecost, or when Paul, the great persecutor of the church, was baptized, or anybody else. The Scriptures teach us to express our joy, cheer, gladness, praise, in “speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord” (Eph. 5:18-19; Col. 3:16-17; Jas. 5:13); hence we are to express our emotions in teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord, not in hand-clapping, shouting or sounding trumpets. Rather, the Word of God teaches us that “when the whole church be come together into one place” that “all things should be done unto edifying,” and that “all things should be done decently and orderly” (1 Cor. 14:23,26,40), and there is no indication that Paul thought that such solemnity and holiness was any indication of 66rigormortis”!

It is our heart’s desire and prayer to God, and we urge every faithful Christian to join us in praying, for these brethren that they will study these things in the light of God’s Holy Scriptures with an open mind and a view to the judgment day in which we will all stand before the judgment seat of Christ and be judged in righteousness by those things that are written in the Sacred Scriptures.

Guardian of Truth XXXV: 4, pp. 106-107
February 21, 1991

By Norman E. Fultz

Results of a Gallup poll published a while back reveal that “94 percent of Americans believe in God or a universal spirit.” The survey noted differences between those with different levels of education as to their religious perceptions. Among college graduates only 91 percent believe in God or a universal spirit. This group is also “more likely to believe in an impersonal God” with only 81 percent of them believing in God as a “heavenly father who can be reached by prayer.” Ten percent believe that God is an idea, not a being; and another five percent believe God is an impersonal creator who cannot be reached by prayer.

So, my friend, if you tell me you believe in God, excuse me if I respond by asking, “What do you mean by that?”

The Bible presents unto us a living God who is a person, a divine person, who is very much in touch with his creation, a prayer-hearing God (Psa. 65:2), a God before whom we may be well-pleasing or displeasing. In order to be well-pleasing, one must “believe that he is, and that he is the rewarder of them that seek him” (Heb. 11:6). God is not just an abstract idea or impersonal creator, but a “living God, who made the heaven and the earth and the sea, and all that in them is” (Acts 14:18), and “who gives to us richly all things to enjoy” (1 Tim. 6:17).

Consider some other attributes of this living God. He is a spirit being, not flesh and blood (Jn. 4:24). He is One (Deut. 6:4; Eph. 4:6), manifested in three persons all agreed and united in plan and purpose (Acts 5:3-4; Jn. 1:1,14; 17:20-21). He is omnipresent (Psa. 139:710; Jer. 23:23-24). He is omniscient – all knowing (Eccl. 12:14; Heb. 4:13). He is omnipotent – all powerful (Gen. 17:1; Rom. 1:20). God is infinitely just (Psa. 89:14); infinitely holy (Isa. 6:3; 1 Pet. 1:15); infinite in goodness (Psa. 100:5); eternal, immortal, invisible, and unchangeable (Psa. 90:2; 1 Tim. 1:17; Jas. 1:17). He is love and light and in him is no darkness at all (1 Jn. 4:8; 1:5).

Friend, God, who is not far from everyone of us, for in him we live and move and have our being, desires that you seek him (Acts 17:27-28). He would have you come unto repentance in view of his righteous judgment, not desiring that any should perish (Acts 17:30-31; 2 Pet. 3:9).

May we be of assistance to you in learning more of God and his will?

Guardian of Truth XXXV: 4, p. 100
February 21, 1991