Truth Magazine

By Hoyt H. Houchen

“Anti” is a very common term in the vocabulary of brethren who are “on the march” and who resent having any of their practices called in question. They attach the term “anti” to those of us who oppose such promotions as the sponsoring church type of cooperation, the church support of human institutions, and the “social” gospel. Brethren who oppose these things are branded as “antis” and any church that does not go along with them is tagged as an “anti” church.

Webster defines the word “anti” in the colloquial sense as “a person opposed to a practice, law, policy, movement, or the like.” The word is also used as “a prefix signifying opposite, against, instead, counter, used in forming nouns and adjectives.” While the word is never used in the New Testament in the colloquial sense, no one ever being referred to as simply “anti,” it is used as a prefix four times, each time “anti-Christ,” designating one who is an opponent of Christ (1 Jn. 2:18; 2:22; 4:3; 2 Jn. 7). As an “anti” is one who opposes a thing or person, his being branded as good or evil is dependent upon what he opposes. No man should be stigmatized simply because he is opposed to something.

The apostle Paul was opposed to unsound preaching (2 Tim. 4:3,4; Tit. 1:10,11; 2:1). He was in favor of sound preaching and it was that kind that he did (1 Cor. 2:2; 2 Tim. 4:2). Paul was not anti-preaching, but he was anti-unsound preaching, the kind that would tickle the ears of the hearers and lead people from the truth. In this sense, Paul was an “anti.”

Paul was in favor of cooperation. He believed in working with God (2 Cor. 6:1), he received money directly from churches for his support in preaching the gospel (2 Cor. 11:8), he had received help from Philippi (Phil. 4:15), and he believed that churches could send funds to churches whose members were in physical distress (Acts 11:27-30; 1 Cor. 16:1-4). But Paul was opposed to a sponsoring church, the elders of one church overseeing the work of another church or churches. He admonished the elders at Ephesus to mind their own affairs when he told them in Acts 20:28, “Take heed unto yourselves, and to all the flock in which the Holy Spirit hath made you bishops. ” Paul was not anti-cooperation, but he was anti-sponsoring church. In opposing this, he was “anti.”

Paul was in favor of Christians helping all men and he urged them to do so (Gal. 6:10). He was aware of each individual’s responsibility. He was opposed to the church’s assuming the obligation of unlimited benevolence because he taught that the church was to help needy saints (Acts 11:27-30; 1 Cor. 16:1-4), but that not even all needy saints were to be wards of the church. He limited the church support of widows to those of certain qualifications (1 Tim. 5:3-16). Paul was for benevolence but he was opposed to the church engaging in unlimited benevolence. In this, he was an “anti.”

Paul was not opposed to eating, but he was opposed to such as promoted by the church for entertainment (Rom. 14:17). There is no indication that Paul was averse to wholesome recreation, but he did not promote it as a work of the church. He understood what the work of the church is and his preaching was characterized by Jesus Christ and him crucified (1 Cor. 2:2). Paul was not opposed to recreation, entertainment, and eating in their proper places, but he was opposed to them as the work of the church. He did not regard them as “fellowship” to be found in Christ. He was for the work of the church but he was an “anti” in regard to church sponsored entertainment and recreation.

When the Missionary Society was being promoted about one hundred years ago, the opposers were accused of not believing in “cooperation” or “mission work.” “To feel the indignation of the Society one needed only to let it be known that he was not one of its advocates. Ways and means would be found to limit his influence” (Earl West, Search for the Ancient Order, Vol. 2, p. 69).

No doubt if many brethren today had been living during Paul’s time, they would have called him “antis.” But if opposing the things that Paul opposed makes me an “anti” then I gladly and proudly stand with Paul who was one of the greatest “antis” who ever lived! (Gospel Guardian, 27 Oct. 1960, pp. 396-397.)

Guardian of Truth XXXIV: 13, p. 397
July 5, 1990

By Luther Blackmon (1907-1977)

A church bulletin came to my hands the other day that carried the following short article:

The Drinking Fountain

Many meeting houses now contain drinking fountains in the basement or somewhere in the building. What is the difference in principle in drinking in the basement of the meeting house and in bringing food for a meal in the basement, all apart from the worship, the church assembly (1 Cor. 14:23)? What is the difference in eating to satisfy hunger and drinking to satisfy thirst? Such eating and drinking are both condemned in the church, in the assembly worship, but not in the meeting house (1 Cor. 11:22). Remember the church may meet in a house or home where there is eating and drinking daily by those who live there (Rom. 16:5). – Gus Nichols

The above article is misleading. Whether the writer intended it so to be I would not attempt to say. But I will attempt to point out wherein it is misleading. In the first place, there is no one, so far as I know, who thinks that it is wrong to eat a meal in the church building. I often bring food to the study when I plan to be there most of the day. If I believed that it was wrong to eat in the church building I would not do that. Long ago brethren had to drive long distances to the meeting house, they would often bring their lunch, and after the morning worship was over they would get out under the trees, if the weather was good, spread their lunch and eat it. If it was raining or cold they would get inside the building and eat it. Then they would sit and talk about Scriptures and other subjects until the night service, after which they would drive back home. I never thought of this as being wrong. I doubt that anyone else thinks that it is wrong.

When the Lord commanded his people to assemble for worship there is implied in that command authority to provide a place and facilities for such assemblies. The command to assemble includes a place to assemble; a place to assemble includes a house to get in out of the weather, a stove to keep warm in winter and a fan to keep cool in the summer, a watering place for thirsty people and particularly small children, and rest rooms for both sexes.

Now if brother Nichols will find where God authorized the church to get together for a banquet, I will admit that we have Scripture for a banquet hall, a kitchen and all the other things necessary to having a banquet. If he will find the Scripture that authorizes the church to get together for feasting and merriment, or for a “Fellowship Dinner” then I will admit that the church has Scripture for building a house in which to have feasts and fellowship dinners. The same command that authorizes the church to meet for such an affair will authorize it to provide a place to meet for such an affair. But brother Nichols cannot find that Scripture. You may be sure that if he could have found it he would have used it instead of the ones he did use. Look at them: 1 Corinthians 14:23: “If therefore the whole church be come together into one place, and all speak with tongues, and there come in unbelievers, will they not say that ye are mad?” What on earth does this have to do with eating in the church building? 1 Corinthians 11:22: “What? Have ye not houses to eat and drink in? Or despise ye the church of God and shame them that have not? What shall I say to you? Shall I praise you in this? I praise you not.” True the apostle is rebuking them for perverting the worship, but he still says, “What, have ye not houses to eat and drink in?” Then Romans 16:5 refers to the church that met in some home or house, and our brother makes a play on the fact that there must have been eating and drinking in this house since it was a dwelling. Let me repeat that I know of no one who thinks that merely eating and drinking in a church building is a sin. That is not the question. The question is, and don’t be mislead: Is it the business of the church to build a kitchen, dining rooms (mis-named ‘fellowship halls”), banquet halls, recreation rooms, and such like? Is it the business of the church to provide for the social activities of its members and others? This is the issue! This is what the brethren are doing all over the country. And this is what brother Nichols and others would like to defend, if there were any scriptural defense for it. But having no scriptural defense they come out shadow boxing with an imaginary opponent, and hope to draw the attention of the people from the real issue.

The Bible authorizes the church to meet for worship, to preach the gospel to the lost, to edify the saints and relieve the needy within certain limitations. Any houses or facilities that are necessary to the church doing these four things, comes within the authority of the command to do them. But until someone finds some Scriptures authorizing the church to have parties and banquets, I will continue to teach that no provisions can be made by the church for such things and although the church building is not defiled because someone eats in it, the church building was built for a place to worship and ought not to be used as a banquet hall (Truth Magazine, Jan. 1963, pp. 92-93).

Guardian of Truth XXXIV: 13, p. 394
July 5, 1990

By Luther W. Martin

The “Last Supper” was the occasion of Christ’s last observance of the Jewish Passover. For the biblical record of the institution of the Passover, see Exodus 12. After the destruction of Jerusalem (A.D. 70), the Passover Supper continued to be observed privately in their homes, by Jews who rejected Christ.

At the conclusion of this Passover meal, Christ introduced to his disciples the “Lord’s Supper,” consisting only of the unleavened bread and the fruit of the vine (Matt. 26:26-30; Mk. 14:22-26; Lk. 22:14-22). He warned that he would not again partake of this supper “until the kingdom of God comes” (Lk. 22:18). Paul indicates the fulfillment of this prophecy by his reference to the “Lord’s table” in the assembly at Corinth (1 Cor. 10:21), and by his report of the Lord’s institution of his supper (1 Cor. 11:23-26).

It was the Corinthians’ abuse in observing the Lord’s Supper that prompted the Apostle Paul strictly to charge them to retain the Lord’s Supper as a spiritual observance, rather than a social activity (1 Cor. 11:20-22,33-34). Apparently the Corinthians were continuing the Jewish socio-religio activity, wherein a common meal was eaten in conjunction with the Lord’s Supper, which Paul, by inspiration, firmly condemned. Further Scripture passages indicate that isolated instances of such abuse of the Lord’s Supper occurred at places other than Corinth.

Jude Reminds Jewish Christians of Jewish History

(Verse 3). “Contend earnestly for the faith!”

(Verse 4). “Certain men have crept in unnoticed, who long ago were marked out for this condemnation, ungodly men, who turn the grace of God into licentiousness.”

(Verses 5-11). “I want to remind you, though you once knew this,” that the Lord, having saved the people out of the land of Egypt, afterward destroyed those who were not faithful. Jude lists:

(1) The angels who left their first estate.

(2) Sodom and Gomorrah.

(3) Dreamers, who defiled the flesh, reject authority, and speak evil of dignitaries.

(a) Murder. They have gone in the way of Cain (Gen. 4:4-12). The way of bloodless sacrifice, and lacking in brotherly love.

(b) Covetousness. They have run greedily for profit in the error of Balaam, thinking of God as the servant of man’s convenience, rather than the God of man’s destiny. They were willing to seduce God’s faithful into idolatry for monetary reward.

(c) Rebellion. They have perished in the rebellion of Korah (Num. 16:1-35). See the arrogance of a self-devised faith, the doctrines and commandments of men. They fail to distinguish between the socio-politico kingdoms of men and the spiritual kingdom of God!

Jude then devotes several thoughts to be considered, in describing the utter degradation of these ungodly people, and the abuses of the Lord’s Supper (similar to that of Corinth).

(Verses 12-13). “These are spots in your love fasts.” Like black soiled spots upon a clean white surface, they made a gluttonous feast in the midst of the Lord’s Supper. These Jewish Christians were continuing the abuses of Corinth, and even including ungodly persons in their love meals. The word translated “spots,” is spilades, “sunken rocks” indicating in nautical language, dangerous reefs upon which the faithful may founder and capsize.

Five Metaphors Are Used

(1) Rocks in your love meals. They break a tooth, bringing injury, and hindrance to your eating indefinitely.

(2) Clouds without water, carried by the winds. They raise the farmer’s hopes, but bring only disappointment.

(3) Trees with withered fruit, twice dead, and up-rooted. There is an expectation of fruit, but produce only disillusionment.

(4) Raging waves of the sea, foaming out their own shame, and leaving only dregs and scum upon the shore.

(5) Stars, wandering from their proper orbits, to outer darkness, forever.

Wm. Burkitt’s Notes – 1844

Concerning Jude 12:

“Our apostle having set forth these seducers in the foregoing verses by sundry examples, he now comes to set forth by several similitudes and resemblances. 1. He calls them spots in their love-feasts, (the infamy of their lives being a blemish and scandal to their Christian assemblies), feeding without fear either of offending God or man. 2. He calls them clouds without water, promising rain, but yielding none; making a show of knowledge, but indeed having none; and they are driven (as clouds by the wind) from one vanity to another. 3. Trees they are, but like them in autumn which have neither leaves nor fruit: nay, trees twice dead, in sin before conversion, and in respect of their apostasy, after their conversion, and so shall be plucked up by the roots. 4. They are like raging waves of the sea, turbulent and tumultuous, foaming out at their mouths the filthiness and impurity that boileth in their hearts. 5. Wandering stars, or teachers unstable, departing from the true faith delivered to them; but for these illuminated and knowing teachers is reserved the blackness of darkness for ever” (Vol. II, p. 751).

The Apostle Peter Teaches the Gentiles on This Suhject! 2 Peter 2

(Verses 1-3). “There were also false prophets among the people, even as there will be false teachers among you.”

(a) “Who will secretly bring in destructive heresies.”

(1) Denying the Lord who bought them.

(2) Bringing on themselves swift destruction.

(b) “Many will follow their destructive ways.”

(c) “Thus the way of truth will be blasphemed.”

(d) “By covetousness they will exploit you with deceptive words.”

(Verse 4). “God did not spare the angels who sinned.”

(Verse 5). “God did not spare the ancient world, but saved Noah.”

(Verse 6). “God turned the cities of Sodom and Gomorrah into ashes.”

(Verse 7). “God delivered righteous Lot, who was oppressed with the filthy conduct of the wicked.”

(Verse 9). “Then . . . the Lord knows how to deliver the godly out of temptations and to reserve the unjust under punishment for the day of Judgment.”

Notice the Similarity Between Jude and 2 Peter 2

(Verses 12-14). “But these, like natural brute beasts made to be caught and destroyed, speak evil of the things they do not understand, and will utterly perish in their own corruption, and will receive the wages of unrighteousness, as . . .”

(a) “Those who count it pleasure to carouse in the daytime.”

(b) “Spots and blemishes, carousing in their own deceptions while they feast with you.”

(c) “Having eyes full of adultery, that cannot cease from sin.”

(d) “Beguiling unstable souls.”

(e) “They have a heart trained in covetous practices.

(f) “(They) are accursed children.”

(Verses 15-16). “They have forsaken the right way and gone astray.”

(a) “Following the way of Balaam . . . of unrighteousness . . . and was rebuked for his iniquity.”

(Verse 17). “These are. . “

(a) “Wells without water.”

(b) “Clouds carried by a tempest, to whom the gloom of darkness is reserved forever.”

(Verse 18). “For when they speak great swelling words of emptiness,. . . “

(a) “They allure through the lusts of the flesh.”

(b) “Through licentiousness, the ones who have actually escaped from those who live in error.”

(c) “While they promise them liberty, they themselves are slaves of corruption.”

(Verse 20-22). “For if, after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled in them and overcome, the latter end is worse for them than the beginning.

“For it would have been better for them not to have known the way of righteousness, than having known it, to turn from the holy commandment delivered to them.

“But it has happened to them according to the true proverb: ‘A dog returns to his own vomit,’and, ‘a sow, having washed, to her wallowing in the mire.'”

Letter of Pliny to the Roman Emperor Trajan (107 A.D.)

And this was the account which they gave me of the nature of the religion they once had professed, whether it deserves the name of a crime or error; namely, that they were accustomed on a stated day to assemble before sunrise, and to join together in singing hymns to Christ as to a deity; binding themselves as with a solemn oath not to commit any kind of wickedness; to be guilty neither of theft, robbery, nor adultery; never to break Wpromise, or to keep back a deposit when called upon. Their worship being concluded, it was their custom to separate, and meet together again for a repast, promiscuous indeed, and without any distinction of rank or sex, but perfectly harmless; and even from this they desisted, since the publication of my edict, in which, agreeably to your orders, I forbade any societies of that sort” (History of the Christian Church, by Win. Jones, 1831, p. 119).

The service of the Christians at which the Lord’s Supper was taken, was typically before sunrise on the first day of the week. In Bithynia, where Pliny was governor, this purely religious service was not illegal. But in some parts of the Roman Empire when the Christians met again, for a common meal, this was an illegal meeting, and was prohibited by Trajan, and enforced by Pliny.

At this time in the Roman Empire, Emperor Traj an was fearful of any gathering, which could indeed lead to mob action! For example, Trajan refused permission for a group of one hundred and fifty firemen in the city of Nicomedia, to form a body or organization. Similarly, it was forbidden that “poor people” join together for a common meal at common expense. All such unions were dangerous, and from the Emperor’s viewpoint, might assume a political character (The Church in the Roman Empire, Before A.D. 170, by W.M. Ramsay, 1893, pp. 206,214-215,219,358).

Tertullian on the “Feast of Charity” (155-222 A.D.)

“Its object is evident from its name, which signifies love. In these feasts, therefore, we testify our love towards our poorer brethren, by relieving their wants. We commence the entertainment by offering up a prayer to God; and after eating and drinking in moderation, we wash our hands, and lights being introduced, each individual is invited to address God in a psalm, either taken from the Scriptures or the produce of his own meditations. The feast concludes, as it began, with prayer” (The Ecclesiastical History of the Second and Third Centuries, From the Writings of Tertullian, London, pp. 211-212).

If Tertullian is to be believed, the grossest abuses were introduced into the “love feasts,” even in his time. In his tract entitled de Jejunis, he charges the orthodox with the very same licentious practices in their feasts of charity which the pagans were in the habit of imputing, to the entire body of Christians.

Conclusion

The beginning of the Lord’s church in Jerusalem (Acts 2), produced a situation wherein many of the converts, from every nation under heaven, were temporary residents of Jerusalem, not wishing to leave their new-found relationship, to return to their homes where no assembly of the faithful yet existed.

Thus was necessitated the immediate sharing of their possessions by the Jerusalem residents, with their new brethren stranded in that city. The early chapters of Acts of the Apostles tell of the charity and generosity of the Jerusalem Christians. This situation also required as both a convenience and “togetherness,” the taking of many meals in common; the selling of properties, and meeting of needs (Acts 2:44; 4:32; 6:1-7).

This “fraternal communism” was not authorization for the Lord’s people to become a “Communistic State,” any more than it authorized a system of “Ecclesiastical Cafeterias” for feeding great numbers, In Jerusalem, the brethren ate common meals together, as well as partaking of the Supper of the Lord, at the proper time. This also occurred at Troas (Acts 20:6-11). It got out-of-hand when such a practice occurred at Corinth, and Paul condemned the abuses.

It also appears that Jude saw fit to deal with the same problem (v. 12). This is the only passage where the word agape is used, and translated “feast of charity,” “love feast,” or “love meal,” depending upon the translator. Peter deals with the same abuse (2 Pet. 2:13), but does not use agape for love or charity.

The only occasion for using the term “love feast” in Scripture, is when it was an abuse, described by Jude, alluded to by Peter, and previously condemned at Corinth by Paul.

Guardian of Truth XXXIV: 12, pp. 368-370
June 21, 1990

By Andy Alexander

Our Lord in Luke 16:19-31 related a story about the rich man and Lazarus concerning the present state of their souls and the future state of our souls. The facts contained in this story will be faced by all, sooner or later. We may choose to ignore these facts and live as if they will go away, but ignoring or running from them will not alter our position to them. They are part of the truth of God’s word and they shall remain for everyone to deal with one way or another. How we choose to deal with these facts while on this earth will determine where we will spend eternity. Let us consider these facts as they come from God’s word and determine whether or not we are prepared to face them.

All Must Die

One apparent fact happened to both of these men, they died. Very few people like to think abut death, but it is a fact that all who have ever lived, have died (excepting Enoch and Elijah). Strange thing about this fact, as universal as it is, most people feel it is something in the distant future. Rarely do we think about death as coming in the near future. However, this is an appointment of God that we will keep (Heb. 9:27). One thing all need to prepare for is this sure event of death. We may not get all our earthly plans finished or get to see everyone or visit every place we would like to, but one sure fact remains, we will die and face God in the judgment (Heb. 9:27).

All Have A Soul

After both the rich man and Lazarus died, they were aware of who they were and where they were. Thus we learn, death is not the end of man, but merely the separating of the body and the soul (Jas. 2:26). The soul is the part of us that lives on while the body returns to dust.

Hades Has Two Compartments

There are two places in Hades separated by a great gulf. The rich man was in the place of suffering and torment while Lazarus was in Abraham’s bosom or the place of comfort (Lk. 16:22-23). The place of comfort was for those who were righteous and who had repented of their sins and obeyed the gospel of Christ. Torment is reserved for the unrepentant, unrighteous, those that have rejected God’s way of life (2 Thess. 1:6-9).

The goal of reaching the place of comfort and avoiding the place of torments is not had by finding a church that suits us or a doctrine that we are comfortable with, but it’s a matter of learning what God says and of our submitting to his will. We must become a member the body of Christ the spiritual body that God established. It is that body that he will save in the last day (Eph. 5:23). That’s the body we need to be members of, if we are going to go to heaven.

Going to a church that pleases or satisfies our desires does not necessarily please God. The apostle Paul was satisfied with his false religion until the Lord appeared to him and said.”Paul, you’re wrong” (Acts 9:4-5). Paul then changed from his error to the truth of God’s word. We need to recognize this fact: Paul was happy and satisfied with what he was doing. In his speech to King Agrippa, Paul said, “I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth” (Acts 26:9). He earlier said, “I have lived in all good conscience before God until this day” (Acts 23: 1). So with everything he had done Paul was satisfied and thought he was serving God. That’s not the way to obey God. We must learn what God says, what God demands of us, and do what God tells us to do (1 Jn. 5:3; Matt. 7:21). For those who follow the voice of the Lord, there is a place of comfort in the other world. For those who choose to follow their own opinions or the doctrines of men, the place of torment has been prepared (2 Thess. 1:6-9).

Some Are Lost And Some Are Saved

The rich man was in torment. This is an undeniable fact. Some people are going to be lost. Another fact our Lord, stated in Matthew 7:13-14 is that the majority of people will be lost and only a few will walk that narrow path that leads to heaven. Many people, preachers include ‘ d, discuss the after life as if there is no hell or place of everlasting punishment. But, erasing it from our minds does not change the fact that hell exists and that most people are now preparing for their retirement there.

There is only one way to go to heaven and that is for man to be obedient to God. We must learn his will, give our heart and life to him, and submit to his commands while on this earth (Matt. 13:15; Rom. 6:17). It takes more than just living a good life or having a preacher say some kind words over our earthly body after we die to reach heaven. The only place to find out what pleases God and can make us righteous before him is the Bible, which is God’s revealed will to man (Rom. 1:16-17).

No Opportunity After Death

Also gleaned from this passage is the fact that, after death, there is no changing from one side of Hades to the other. There is a great gulf fixed and no one can cross over (Lk. 16:26). There is no such thing as parole from hell. Our chance to serve God is in this life and that is the end of the matter (Matt. 7:22-23). Let’s use our opportunity while we are here and able.

No Help From The Dead

The rich man asked if Lazarus might return from the dead to warn his brothers who were alive on the earth (Lk. 16:2728). That request was denied and it was pointed out to the rich man that, if they would not hear Moses and the prophets, they would not hear one from the dead (16:31). The rich man’s brothers could do nothing to change the fate of their dead brother. They could take all his money he had left behind and give it to the poor, but the rich man would still be in torment. Our talents and money that the Lord has blessed us with need to be used while we are on this earth.

Must Bear The Word Of God

We must hear it, that means receive it, get busy and obey it. “They have Moses and the prophets, let them hear them” (16:31). They did not have Moses and the prophets in the flesh. Moses had been dead over 1500 years, but they had the writings of Moses and the writings of the prophets. We have the word of God and we can hear the word of God, believe it, and obey it. If we are not impressed by what the word of God says, we would not believe it if a person came back from the dead. We have got to hear the word of God.

The choice is yours! Obey the commands of God or follow our own wisdom or some other man’s wisdom. What shall it be? God has done everything for you, except force you to obey. The decision is yours. Surrender to God’s will – give him your heart – obey his commands.

Guardian of Truth XXXIV: 12, pp. 373-374
June 21, 1990