Truth Magazine

By Larry Ray Hafley

(1) We were told that abortion would eliminate the problem of unwanted and abused children. We were told that women who were “forced” to give birth often abuse and neglect the children. We were told to choose between abortion and abuse.

What we were sold was both abortion and abuse. Abortion has not eliminated the scourge of unloved, unwanted, ignored, neglected and abandoned children. If you do not agree, check your newspaper.

(2) We were told that the theory of evolution ought to be accepted by Christians. We were told that it could be made to harmonize with the Bible. We were told that opposition to evolutionary theories was equivalent to being anti-scientific. We were told that both God and the Bible would have more acceptance in the circles of higher learning if we acknowledged “his evolutionary processes.”

What we were sold was infidelity. What we brought was open ridicule and sneering mockery. The package we were sold was evolution and the Bible, but when it arrived, the Bible was missing. Sorry, no refunds or exchanges. All sales are final.

(3) We were told that the “new morality” would liberate us from guilt and unnecessary conscientious scruples. We were told that out Judeo-Christian ethic was to blame for unwed mothers, divorce, family trouble and sex crimes. Our Puritan philosophy, they said was too rigid. Laws and rules of morality stir rebellion. You cannot legislate morality, they argued. So, we stocked up on free love and the rights of “consenting adults.” As the sale appeared to be such a bargain, we gladly traded in our values, gave away our virtue and surrendered our ideals.

What we were sold were more (not less) sex crimes, more (not less) divorce and family stress, more (not less) pregnancy out of marriage, more (not less) broken homes, battered wives, berated children and bruised hearts.

(4) We were told that women have the right to choose abortion. We were told that animals and criminals (sometimes one and the same, but here distinguished for literary purposes) have rights. We were told that laboratory rats and monkeys must be treated humanely (as though someone objects to that). We were told that murderers must not be “murdered” by the state.

What we were sold were laws to protect unhatched eagles, freedom for murderers to murder, and abortion rights. We received our shipment today. Enclosed was a white rat, playfully scurrying about, a cute but screeching eagle, the body of a murder victim, and oh, yes, the fetal remains of what would have been a baby girl. Have a nice day!

Guardian of Truth XXXIV: 22, p. 673
November 15, 1990

By Frank Jamerson

When a person is “baptized into Christ,” the Lord adds him to the church, but this does not make him a member of a local church. We are baptized into “one body,” the universal church, but we “join ourselves” to a local church. Some brethren have “floating membership,” others “leave their letter at their home congregation,” and others deny that there is any obligation to be a part of a local church. What does the Bible teach about a Christian’s responsibility to join a church?

Agreement

Local church membership involves agreement of the individual and the group to work together. When Saul had to leave Damascus because of a threat on his life, he went to Jerusalem and “tried to join the disciples” there, but they were afraid of him, and would not receive him, until Barnabas recommended him (Acts 9:23-26). After they received him, he was “with them at Jerusalem, coming in and going out” (v. 28). Later, we read of brethren in Ephesus writing a letter to Achaia, exhorting them to receive Apollos (Acts 18:27). The letter served the same purpose for Apollos that the mouth of Barnabas served for Saul. Apollos was his “membership,” not the letter that brethren wrote; just as Saul was his “membership,” not the words that Barnabas spoke.

In these two examples we see that there must be a desire to belong, and a willingness to receive, in order for local membership to exist. A church cannot force a member to “join,” and a Christian cannot force himself upon a church.

How Do I Decide?

Some say that “one church is as good as another,” but few, if any, really believe that. Is the church of Satan as good as the church of the Lord? Others seem to think that they must examine every church to see which they like best, but this would be a difficult, if not impossible, task. By the time you finished studying the twelve hundred churches, some of them would have changed, and you would have to start over! There are others who simply look at the sign on the building. If it says “church of Christ,” they decide that they can join it. The worship may be unscriptural, and the work may be patterned after the denominational world instead of the word of God, but “it says church of Christ” and that settles the question for them.

Worship

A Christian should find a church where he can worship God “in spirit and in truth” (Jn. 4:24). The fact that the Bible mentions “vain worship” (Matt. 15:9), “ignorant worship” (Acts 17:23), and “will worship” (Col. 2:23) should indicate to any thinking person that one worship is not as good as another. Many churches add things to their worship which are not found in “the truth,” and leave out things that are taught in the truth. If I am to worship “in spirit and in truth,” I must find a group that does only what is “in truth” in order to acceptably worship.

Recent editions of The Examiner have been ridiculing our appeal to “the truth” as a pattern for everything we do in worship. Brother Holt no longer knows whether or not instrumental music should be used in worship, because he does not believe that we must do only what is authorized in God’s word. He said: “It is neither scripturally allowed, nor scripturally forbidden. The N.T. Scriptures say absolutely nothing about instrumental music one way or another” (March, 1990). Other writers have been attacking the Lord’s supper on the first day of the week. They try to make the “breaking of bread” in Acts 20:7 mean a common meal, so they know when Christians should come together to eat their common meals, but have no idea when they should come together to commune with Christ. Such “reasoning” is not because they respect the Bible as their authority and want to get back to the truth in all things; rather, it is the fruit of their rejection of the New Testament as a standard for our conduct.

Organization

The Bible teaches that churches had “elders and deacons” (Phil. 1:1). The fact that elders were not simply the “older men or women” in the group should be obvious from the qualifications that God gave (1 Tim. 3; Tit. 1). Among the qualifications, Paul said that a “novice” (new convert) must not be appointed. If the elders were simply “older members” there would be no way that “a novice” could be an elder. It would be useless to give that qualification, just as it would be useless to give the warning in 1 Corinthians 10:12, if it were impossible to fall from grace!

When a church has men who meet the qualifications, they should be appointed to the work (Acts 14:23). Having been “made bishops” by the Holy Spirit (Acts 20:28), they are to “Shepherd the flock of God which is among you, serving as overseers, not by constraint but willingly, not for dishonest gain but eagerly” (1 Pet. 5:2). The Bible says nothing about Presidents, Archbishops, Popes, etc., therefore churches that have such officers are acting without authority, and I could not “join myself” to one to them.

Work

Another thing that should be considered before joining a church is the work it does. Paul told the Philippians that their support of him abounded “to your account” (Phil. 4:17). If God credits the right things the group does to my account, when I have participated in them, then he will credit wrong things to my account if I participate in them!

Churches provided and arranged for the teaching of the word (1 Thess. 1:8; Heb. 10:25), and the relieving of their needy (Acts 6:1-7; 1 Tim. 5:16). They also assisted preachers in teaching in other places (Phil. 4:15; 2 Cor. 11:8), and sent to other churches that had more needy than they could care for without assistance (2 Cor. 8:1-15).

Churches that are involved in business enterprises, sponsoring of recreation and entertainment and social meals are acting by the same authority as those who have Presidents, Archbishops or a Pope.

Conclusion

It makes a different which church I join, because it makes a difference how I worship, and what organization and work I fellowship.

Does this mean that I must agree with every member of the group on every issue before I can “join” that group? Certainly not! But it does mean that we must agree in the things we do together. There are many groups who practice what I believe the Bible teaches, but probably none of them would agree with every belief that I hold. Since I fellowship that in which I participate, I should find a group where I can “join up,” and “join in” the doing of those things that God authorizes me to do.

Guardian of Truth XXXIV: 22, pp. 675-676
November 15, 1990

By Larry Ray Hafley

Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: Searching what or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have the Holy Ghost sent down from heaven; which things the angels desire to look into (1 Pet. 1:10-12).

Five items in the above text are essentially interchangeable expressions of the same thing; namely, the gospel of Christ. Observe: (1) “Salvation”; (2) “Grace”; (3) “The Sufferings of Christ And The Glory That Should Follow”; (4) “Things . . . Now Reported”; (5) “Gospel.” These terms fly in the face of those who would have us preach a sentimental “salvation” and a “gentle” grace which ignores terms and conditions of the gospel. “Speak unto us smooth things” is the cry of the ages (Isa. 30:8-11). So, today let us hear of great grace and salvation, but do not burden and oppress us with the binding, chafing “commandments of the Lord.” We want to hear of great grace and sweet salvation, but do not tell us what we must do to receive it. That is legalism. Preach the greatest love story ever told and thrill us with the free gift of grace, eternal life, but do not turn sinners “off” with the necessity of repentance and baptism.

However, the passage in 1 Peter cited above shows us that salvation, grace, the sufferings of Christ, and the things now reported are the gospel, the word of God, the incorruptible seed, the word of the Lord that endureth forever (cf. 1 Pet. 1:22-25). It is in “obeying the truth … .. the gospel … .. the word of the Lord,” which was given “through the Spirit” (1 Pet. 1:22), that one receives the grace, salvation and redemption provided by the “precious blood of Christ” (1 Pet. 1:18, 19). Hence, one cannot fully preach the grace and salvation of God without preaching the terms and conditions of the gospel of God.

Certainly, if men are ignorant of grace, salvation and the blood of Christ, by all means tell them of those things – When the lost hear the good news, when they learn of the goodness of God, it will lead them to repentance (Rom. 2:4). When their heart is cut, stabbed and pierced through thoroughly, they must then be told to repent and be baptized in the name of Jesus Christ for the remission of sins (Acts 2:36-38). Grace has been granted. Blood has been shed. Salvation has been offered. Now, truth must be obeyed (2 Cor. 8:9; 1 Pet. 1:18,19,22).

Usually, when a man talks about “the spirit of Christ” and decries the preaching of the commandments of Christ, he has a hidden agenda, a plan of his own. No man speaks by the Spirit of Christ if he disdains the word of Christ. Do not be fooled by sentimental tears and heart touching stories that de-emphasize the terms and conditions of gospel obedience.

Another characteristic of religious enthusiasm is to plead for the “leading of the Spirit.” Let us, they say, open our hearts and minds to the guidance and direction of the Spirit of Christ. Perhaps, they infer, we are missing out on the message of the Spirit if we devote too much time to trying to figure out legal commandments and patterns. Mark and eye closely the teacher or preacher who attempts to get you to pay attention to some deep spiritual “meaning” while diverting you from the words of the Bible. Do not be deceived by mystical allusions to “the deep things of the Spirit,” or the “real” message God has for us, and that we can only attain this special, hidden, inner wisdom if we are willing to “launch out in faith,” while not being so concerned or consumed with cold, literal Bible texts. We should, they say, not be arguing our positions; we should not be debating; rather, we should allow the Spirit of Christ to lead us to relevant and kindly feelings of brotherliness. “Heart felt,” “devotional,” “meaningful relationship,” “inner calling and leading,” “the real, living message of the living Spirit,” – these and a host of other similar terms, words and expressions are all “buzz” words of those who would “beguile you of your reward in a voluntary humility and worshiping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind, and not beholding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God” (Col. 2:18,10).

Of course, we are to be led by the Spirit of Christ. The Spirit of Christ does indeed testify and signify. He is a witness unto us. No one who is a Christian could ever doubt or deny it. But, how? How does the Spirit of Christ testify and witness unto us? That the Spirit of Christ testifies unto us is not a matter of dispute. Peter said the Spirit testified. Of what did he testify? He testified of “the sufferings of Christ, and the glory that should follow.” But in Luke 24:25-27, no less an authority than Jesus our Lord said, “0 fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory?” The Spirit of Christ testified when the prophets spoke. When I read what the prophets wrote of the sufferings of Christ and the glory that should follow, I am reading the Spirit’s testimony. There is no other way under heaven to have the Spirit’s testimony of the sufferings of Christ than to read what the prophets said about it.

“The Holy Ghost also is a witness to us: for after that he had said before. . . ” (Heb. 10:15). The Holy Spirit is a “witness to us” by what he said through Jeremiah. When the Spirit said what he said through the prophets, he witnessed to us. The only way on earth for the spirit of Christ to witness to you today is to read his testimony given through the apostles and prophets through the Spirit” (Eph. 3:5). The witness and testimony of the Spirit is found in the word of the Spirit, the Bible.

Still, we are told that we need to “get to know the Person of the Spirit,” rather than merely studying the Bible. That is just so much “vain jangling.” You cannot know the “Person” of the Spirit except as he reveals himself to you. The only place he has revealed himself is on the pages of the book we call the Bible. Can I know and obey the word of the Spirit and not know the Spirit? Can I know the “Person” of the Spirit and not know and obey the word of the Spirit (I Cor. 2:10-14)? One can only receive the Spirit of God as he receives what the Spirit has said. Can you receive the Spirit and reject his word? Can you accept his word, obey it, and not receive him?

Finally, what is the effect of all this? If I accept the gospel and obey the word of the Spirit sent down from heaven, what then? “Wherefore gird up the loins of your mind, be sober and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ” (1 Pet. 1:13).

Guardian of Truth XXXIV: 21, pp. 658-659
November 1, 1990

By Irvin Himmel

The just man walketh in his integrity: his children are blessed after him (Prov. 20:7).

A just man, contrary to pictures painted by artists, does not go about with a halo over his head. He is a man who lives righteously and piously. The Bible describes Noah as a just man – one who was perfect or upright in his generations and one who walked with God (Gen. 6:9). Joseph, the husband of Mary, was a just man (Matt. 1:19). Simeon was just and devout (Lk. 2:25). Joseph of Arimathea, who buried the body of Jesus, was a good and just man (Lk. 23:50). Cornelius the centurion was a just man (Acts 10:22).

Characteristics of a Just Man

The following are some of the ways in which a just or righteous man shows that he is just:

(1) By generosity. Cornelius was charitable. He “gave much alms to the people” (Acts 10:2). Joseph of Arimathea was generous. He furnished the tomb for the burial of Jes s; it was a new sepulchre. In contrast to the greedy, “the righteous giveth and spareth not” (Prov. 21:26). “The righteous considereth the cause of the poor” (Prov. 29:7).

(2) By Mercy. “The wicked borroweth, and payeth not again: but the righteous showeth mercy, and giveth” (Psa. 37:21). A just man demonstrates pity and compassion on the unfortunate.

(3) By speech. This just man is careful about what he says. He weighs his words. “The heart of the righteous studieth to answer: but the mouth of the wicked poureth out evil things” (Prov. 15:28).

(4) By truthfulness. The just man is honest. He refrains from deceit. “A righteous man hateth lying” (Prov. 13:5), and he knows that “lying lips’ befit only a wicked fool (Prov. 17:7).

(5) By wisdom. The just man increases in learning (Prov. 9:9). Consequently, “The mouth of the just bringeth forth wisdom” (Prov. 10:31).

(6) By justice. The just man has a deep sense of fairness. “It is a joy to the just to do judgment” (Prov. 19:15).

(7) By thankfulness. The just man is humbly grateful to God. “Surely the righteous shall give thanks unto thy name: the upright shall dwell in thy presence” (Psa. 140:13).

The Walk of the Just

There are many ways in which people choose to walk. The following are some of them:

(1) In pleasure. Some live to serve “divers lusts and pleasures” (Tit. 3:3). They are “lovers of pleasures more than lovers of God” (2 Tim. 3:4). A fun time is all they think about. The just man does not walk in pleasure.

(2) In profit. A lot of people have dollar signs in their eyes. They are money mad. They walk in the quest for material gain. Their love is the root of all kinds of evil (1 Tim. 6:10). This is not the walk of the just.

(3) In pride. Some are lifted up with vanity. They walk in self-esteem, ostentation, and conceit. They seem not to realize that “God resisteth the proud, but giveth grace unto the humble” (Jas. 4:6). The just man does not walk in pride.

(4) In pollution. There are people who wallow in the mire of drunkenness and uncleanness. They are filthy before God. To use the language of Isaiah 28:8, they are “full of vomit and filthiness.” This is not the walk of the just.

(5) In poverty. Some walk in poverty because of their slothfulness. The Bible says, “Love not sleep, lest thou come to poverty” (Prov. 20:13). Some walk in poverty due to wasteful spending. “For the drunkard and the glutton shall come to poverty” (Prov. 23:21). Others may be in poverty because of circumstances beyond their control.

(6) In integrity. This is the walk chosen by the just man. To walk in integrity is to follow a course that is upright before God. The life is spiritually well-rounded. No part is lacking for the completion of the whole. There is sincerity, singleness of purpose, and soundness of heart.

Blessing to His Children

The children of a just man are blessed by his walking in integrity. His example of righteous conduct is worth more than lands and houses; it is a far better heritage than money, stocks, and bonds.

The father who influences his offspring by his life of integrity leaves a legacy of highest value. How blessed is the son whose father was a just man. Whatever may have been the father’s faults and shortcomings, if he walked in the integrity of a sincere and pure heart, he has bequeathed a gift that a sensible son can cherish all his days.

Thank God for just men who walk in integrity! They leave their children a cherished legacy.

Guardian of Truth XXXIV: 21, p. 660
November 1, 1990