Truth Magazine

By Weldon Warnock

God designed the church (Eph. 3:16-11), established it on earth (Matt. 16:18), and gave it a work to do. This work is a divine work because the church is a divine institution. This work is the greatest work because the church is the greatest institution. This work is a glorious work because the church is a glorious institution.

The parable of the vineyard depicts the church as a working institution. Jesus said, “For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire laborers into his vineyards” (Matt. 20:1). A vineyard is a place of work and the church, being likened unto it, shows that it, too, is a place of work.

The work assigned the church is three-fold: (1) evangelism, (2) edification, and (3) benevolence. We will be referring to the work of the local church as we proceed to address ourselves to the work of the church in particular. There is a work that the church in the distributive sense (all individual Christians) is to do that runs parallel to the work of the local church, but we are not concerned in this article with that specific matter. Let us notice the work given to the local congregation in the order stated above.

Work of Evangelism

Mankind is lost sin (Rom. 3:23). The gospel is the only power to save (Rom. 1:16). Consequently, God wants the gospel preached (Mk. 16:15; 1 Cor. 1:21), and has given the obligation to the church.

The church’s marching orders to evangelize are given in Matt. 28:19; Mk- 16:15. Jesus said to go preach the gospel to every creature. In the parable of the sower, Jesus showed that the church is the sowing agency (Matt. 13:3-9). The church is to hold forth the words of life (Phil. 2:16).

First century churches sent preachers out into the world to preach the gospel. The church at Antioch sent out Paul and Barnabas. “Now there were in the church that was at Antioch certain prophets and teachers. . . . As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas -and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away” (Acts 13:1-3).

Paul reminded the Thessalonian church how they had sounded out the gospel. “For from you sounded out the words of the Lord not only in Macedonia and Achaia, but also in every place your faith to Godward is spread abroad; so that we need not to speak anything” (1 Thess. 1:8).

While Paul preached at Corinth, his financial support was supplied by churches of Macedonia. He took wages of other churches to do a service at Corinth (2 Cor. 11: 8). Congregations in Macedonia helped spread the gospel through Paul.

The church at Philippi assisted Paul financially in preaching the gospel. “Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. For even in Thesslonica ye sent once and again unto my necessity” (Phil. 4:15-16).

Friends, churches of the first century were missionary minded. In a period of about 30 years, the whole world had an opportunity to hear the gospel (Col. 1:23). Twentieth century churches need to exemplify their interest in the lost and put forth every effort to take the gospel to the world.

Work of Edification

In addition to evangelizing the world, the church is to develop its own spiritual strength by edification (Eph. 4:16). In God’s divine arrangement, he set offices in the church for the equipping or perfecting of the saints.

Referring to offices or functions in the church, Paul said that the Lord “gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edification of the body of Christ” (Eph. 4:11-12).

The apostles and prophets revealed the truth (Eph. 3:5), the evangelists are to proclaim the truth (2 Tim. 4:2) and the pastors (elders) are to see to it that the truth is taught in the church (Acts 20:28-31). By faithful teaching of the truth the saints will be perfected to do the work of the ministry (service) and the building up (evangelizing) of the body of Christ.

Members of the church are to be mature, coming to the “unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ. That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive” (Eph. 4:13-14). It is the business of the church to ground and stabilize itself to prevent false doctrine from leading it astray (Col. 2:6-7).

Paul instructed the Corinthians that “forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church” (1 Cor. 14:12). In verse 26 of this same chapter, Paul stated that when the Corinthians came together to exercise spiritual gifts, “Let all things be done unto edifying.”

May each church be committed to developing itself to the extent that its members can teach others (Heb. 5:12), have love, knowledge and discernment (Phil. 1:9), growing faith and an abounding love toward each other (2 Thess. 1:3) and can resist the Devil in all of his devices (Jas. 4:7; 1 Pet. 5: 9; 2 Cor. 2:11).

Work of Benevolence

Along with evangelism and edification is the work of benevolence. This work is limited, however, in its scope as the Scriptures plainly teach. Some have a misconception that church benevolence should be general, helping all humanity. But this would be an impossible task, exhausting all of its supplies with no resources left to do any other work God gave the chruch to perform.

God even limits the saints whom the church may help. Listen to Paul: “If any man or woman that believeth have widows, let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed” (1 Tim. 5:16). God says we are to take care of our own, and not burden the church, so that the church can relieve those saints who have no one to care for them. If we do not provide for our own, we are worse than an infidel (1 Tim. 5:8).

The church at Jersulem relieved the needs of its destitute members who remained in Jerusalem after their conversion to the Lord (Acts 2:44-45; 4:32-35). The needs of widows were supplied by the liberality of the saints (Acts 6:1-6). When a great dearth came throughout the world and affected the saints in Judea, the church at Antioch sent relief unto the brethren in Judea, sending it to the elders by the hands of Barnabas and Saul (Acts 11:27-30).

At another time, when the saints of the Jerusalem church became destitute and in want, churches in Macedonia, Achaia and Galatia sent money to alleviate the need at Jerusalem. We read, “For it pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem” (Rom. 15:26). “Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye . . . And when I come whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem” (1 Cor. 16:1,3).

We can clearly see that when a need arose among the people of God, the church rallied to their aid. Brethren were concerned for one another and they demonstrated their love by giving to help their physical wants. May we reflect the same interest for each other.

Brethren, the foregoing things constitute the work of the church. Let us be satisfied with the mission that God gave the church and not prostitute its work into unauthorized activities.

Things Not the Church’s Work

When the church ventures into unauthorized areas, it is treading on ground that is without divine sanction. None of the following things is a work of the church, although some churches have become involved in them.

(1) Social reform. The church is not a “social institution.” The gospel it preaches is not a “social gospel.” Although the gospel will bring about social reform, it does so by changing the inner man as to his thinking and conduct. The first century church did not initiate a campaign of social reform and equality.

Paul said, “. . . as the Lord hath called everyone, so let him walk. . . Let every man abide in the same calling wherein he was called. Art thou called being a servant? Care not for it: but if thou mayest be made free, use it rather” (1 Cor. 7:17, 20-21). Christianity was to make a better man out of a person, regardless of his social position. Any inequities would eventually be eradicated by changing man’s heart.

(2) Recreational activities. For the church to be involved in recreation for the young or old is foreign to the purpose for which the church was established.

(3) Business ventures. The church is not in the money making business. Money for the church is to be raised by the members giving as prospered upon the first day of the week (1 Cor. 16:1-2). There are no scriptural provisions for the church to be competing with the business world in merchandising, farming, manufacturing or any other form of economic endeavor.

(4) Secular education. The church is to teach the Bible, not secular subjects, such as math, English, science, literature, etc. The church is not to be in the secular school business. For the church to operate secular schools, such as kindergartens, is a perversion of the church’s energies and resources. Brethren need to get the church out of the secular school business, both in participation and in contributions from the treasury.

(5) Domestic relations. Though the Word of God is to be preached in dealing with all problems, the church is not a center for counseling on marital problems, mental and emotional disturbances, economical hardships, parent-child problems, etc. If preachers are bent on being counselors, let them qualify with the State, set up their private office, and keep the work of domestic relations out of the church. This is not the function of the church, and neither is counseling in these areas the work of a gospel preacher.

In conclusion, let’s respect the divine pattern for the work of the church that is revealed in the Bible, and let’s energetically get involved in the work God has assigned the church to do. Doing nothing is no better than doing the wrong thing. While we point out the danger of unlawful works the church might get into, let’s not be guilty of the sin of do-nothing. (Some of the points borrowed from Walking By Faith by Roy Cogdill.) (Searching the Scriptures, Aug. 1978, pp. 162-63)

Guardian of Truth XXXIV: 13, pp. 390-391
July 5, 1990

By Weldon E. Warnock

Question: Why is it wrong to help widows and orphans by taking money from the church treasury?

Answer: To my knowledge there is nobody who opposes helping widows and orphans from the church treasury, providing they come within the scope of the church’s responsibility. The church is not obligated to help, financially, all widows and orphans, but just certain ones.

The Word of God teaches to “honor widows that are widows indeed” (1 Tim. 5:3). W.E. Vine states that “honor” means “the respect and material assistance to be given to widows.” Concerning the word, “indeed” (ontos), Vine says it “denotes really, actually. ” Hence, the meaning of the passage is “to care for those women who are really, actually widows.” (The principle also applies to widowers.) Williams’ translation is clear: “Always care for the widows who are really dependent.”

In 1 Timothy 5:16 Paul states the limitations of church assistance to widows very succinctly. He says, “If any man or woman that believeth have widows, let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed.” Children should take care of their own mother or grandmother, that the church be not burdened in order that the church may be able to relieve those saintly widows who are dependent and destitute. This dependency may be as a result of not having any family or the children are so sorry that they will not help. Albert Barnes wrote, “To require or expect the church, therefore, to support those women we ought ourselves to support, is, in fact, to rob the poor and friendless.”

The Jerusalem church supplied the needs for its widows by selecting seven men to expedite the church’s responsibility toward those worthy saints. We must not be any less concerned for our widows and widowers today.

As to orphans, I have never seen a single orphan who became the responsibility of the church. This does not mean there has not been any. It simply means I have not seen one. Someone says, “There are orphans, or homeless children, all over the world.” This is true! But are they the obligation of the church? Certainly not! God never gave the church the chore of taking care of all the orphans any more than he gave the church the job of relieving all the widows, or caring for all the sick, or all the hungry and naked. The governments of the world have not been able to alleviate the benevolent needs of all the people, and it is certain the church cannot.

The Bible teaches that the church is to provide for its own – the needy saints (Acts 2:44,45; 4:32; 6:1-3; 11:27-20; Rom. 15:25,26; 1 Cor. 16:12; 2 Cor. 8:4; 2 Cor. 9:1,12,13). A good example of this practice was at Jerusalem. None of the saints lacked, as stated in Acts 2:44 and Acts 4:32. However, in Acts 3, the beggar at the gate Beautiful, asked alms of Peter and John. Peter said, “Silver and gold have I none . . . .” The church had funds, but Peter did not refer him to the church. Wonder why? Because the church had no responsibility. Brethren, the church’s obligation to the world is to try to save souls through preaching the gospel.

Now then, if there are orphans who are Christians, then the church may relieve their needs. But as I said before, I have never known of a situation where a child was orphaned or left homeless with no one to care for it, other than the church. Either grandparents or an aunt or an uncle would take such a child, and this is the way it ought to be.

Our hypothetical cases about children being abandoned on the doorstep of the church building overlook the civil laws that regulate such incidents, if they ever happened. The first thing the church would do, and must do, is call the police and they would handle the matter from there.

However, the crux of this issue is not so much whether the church may care for widows and orphans, but whether the church may make contributions from its treasury to human benevolent institutions in order for them to care for widows and orphans. This, the Bible does not authorize. The church may not, scripturally, subsidize any human organization. If so, where is the passage that authorizes it, either generically or specifically? The reasoning that allows the church to include in its budget allocations for widow wages and orphanages, also allows the church to allocate money for hospitals, publishing houses, sanatoriums, Bible colleges, etc. If not, why not?

Although the church is limited in its benevolent work, there is a need in the world for general benevolence toward orphans and homeless children, the elderly, the infirm and the sick. Institutional homes for children and nursing homes for the elderly and infirm serve a useful purpose for the indigent. All of us, individually, may contribute to any deserving benevolent organization to help provide food, shelter and clothing for homeless children, the elderly and the infirm. If circumstances permit, we could adopt one or more of these children or act as foster parents. Pure religion is “to visit the fatherless and the widows” (Jas. 1:27).

Brother Foy E. Wallace, jotted down the following diagram for me several years ago as to what the church may and may not do with the money. It shows the difference of the church doing its work and subsidizing human organizations. (Searching the Scriptures [Apr. 1986], pp. 79-80.)

Guardian of Truth XXXIV: 13, pp. 398-399
July 5, 1990

By C.D. Plum

I. Antecedents

What is an antecedent? An antecedent is a word (noun or pronoun) for which another pronoun stands.

II. Illustrations

(1) James 1:26-27: “If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain. Pure religion and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” The pronoun “himself” in verse 27 has as it antecedent the noun “man” in verse 26. Our liberal brethren pervert this truth, and these Scriptures, by telling us these Scriptures refer to the church, and denote church action, instead of man action (individual action). “Himself” is a masculine pronoun. The church is the “wife” of Christ (2 Cor. 11:2; Rom. 7:4). Would Christ use a man’s pronoun to represent his wife? No, of course not! So, our liberal brethren (in this perversion) are wrong both “gospel wise” and “grammar-wise.” I am aware some versions say “oneself ‘ ” but this is still an individual pronoun and denotes individual action, not church action.

Those that “pervert” the gospel are the ones that are causing the trouble in the church. Read it and repent (Gal. 1:69).

(2) Galatians 6:1-10: I quote verse 10. “As we therefore have opportunity, let us do good unto all men, especially unto them who are of the household of faith. ” Galatians 6:1-10 is written “to” brethren “about” a man (generic), about an individual’s activity and responsibility. Church activity and responsibility are not under consideration at all, though our liberal brethren err by saying it is. But notice the following:

(a) Individually we restore the erring man (Gal. 6:1).

(b) Individually we bear another’s burden, also our own (Gal. 6:2,5).

(c) Individually we humbly serve, and not deceive ourselves (Gal. 6:3).

(d) Individually man proves his own work, and rejoices therein (Gal. 6:4).

(e) Individually we communicate to teachers (Gal. 6:6).

(f) Individually we sow and reap (Gal. 6:7-9).

(g) Individually we do good unto all men, and especially unto them who are of the household of faith (Gal. 6:10). It is not only good to do good unto “sinners” and “saints,” but the individual is commanded to do so. (There is no teaching, and no example, in the word of God where church contributions are used to feed or clothe or house sinners.)

Our liberal brethren pervert 2 Corinthians 9:12-14, trying to find sinners therein that were helped by the church. But this perversion is easily seen. Why every one helped here were “glorifying” God and “praying” for their helpers. Glorifying God and praying are not things done by sinners (especially alien sinners) but by Christians (saints) (Eph. 3:21; Heb. 4:16). Yes, members of the church.

But another truth is appropriate here. The church is not even obligated to help “poor saints” where there are relatives who are able to take care of them. Please read and study 1 Timothy 5:9-16. Note under what conditions the apostle Paul said these words: “Let not the church be charged. ” Note, too, the words: “widows indeed.” Not all widows are widows indeed. Not all poor saints are the charges of the church. Many of the ones the church helps are the charges of relatives. The Holy Spirit said so (Truth Magazine, 2 Sept. 1971, p. 658).

Guardian of Truth XXXIV: 13, p. 399
July 5, 1990

By Foy E. Wallace, Jr.

(When the Gospel Guardian began in 1949, Foy E. Wallace, Jr. surveyed “The Issues Before Us” in two articles. Excerpts are given here from those articles which originally appeared in the Gospel Guardian for 5 and 19 May 1949, pp. 3 and 2-3.)

The issues confronting the church today are neither vague nor uncertain. Anyone with any ability at all to discern the trends or with any understanding of the course of history in the past cannot be mistaken in the portents of the present . . . In a dozen obvious ways and in unnumbered subtle and hidden ways “the mystery of lawlessness” is already at work. The development of institutionalism, centralized elderships, doctrinal weakness in the missionary situtation are but a few of the more apparent issues crying for correction. There are others.

Institutionalism

No one claims that these institutions are divine organizations; no one denies that they are secular and human; yet their proponents want to bed them up in the treasuries of the churches and thereby subordinate the divine church of the Lord to the human organizations of men. So much emphasis in fact has been put on these institutions by various papers and in many congregations that when people are baptized in some of these places one may be led to wonder if they know whether they are being added to the church or just joining some college. Some brethren need to learn all over again what the church is and what the church is for; and we humbly hope to be able to help them learn it.

Brotherhood Elderships

History is repeating on ecclesiastical organization. It comes now in the form of the little church working through the big church – which is centralization. It amounts to little elders turning the responsibility of their work over to big elders – which is diocesan in principle. Thus hierarchal and ecclesiastical centralization is growing – elders over elders, bishops over bishops. Remember, the pope of Rome is just an overgrown metropolitan bishop. With one eldership of one church taking over the work of many elders of many churches, and with this centralized eldership overseeing workers by the dozens who are not even members of the church where these elders are supposed to elder, what will be left of the local autonomous organization of the New Testament church? And to think that it has happened in Texas.

Promoting a Program

And another thing on the missionary situation-are we preaching the gospel and saving souls in foreign fields, or simply promoting a program to finance the building of schools, orphanages, and human institutions? If it be argued that through these human organizations and institutions the church can be established better, souls saved the more, then why is it that Jesus Christ did not order it done that way when he gave the Great Commission? And why did not the Apostles do it that way when they went into various countries of the world? And why was it not reported that way in the accounts and records in the Acts of the Apostles?

Shades of all the giants of the past generation who fought to their dying day the encroachments of missionary societies and human organizations in their early inroads within the churches of Christ! Between this and that, we had as well accept the missionary society and be done with it.

That we shall not do. The fight against societies, organizations, centralization of authority, and all that belongs to digression in general, so valiantly made in Tennessee and Texas fifty and sixty years ago, shall be fought all over again. The Lord has many thousands yet who have not bowed the knee to Baal – and shall not! From every point of the compass they shall rally to the call for truth and right. Our fathers have not fought in vain; their sons shall catch the torch of truth and hold it high. Let advocates of error be fully warned; there are a mighty host who say with us, They Shall Not Pass!

The Fellowship Question

While some of the brethren are becoming exercised over withholding fellowship from theorists and errorists among us from whom they think fellowship is not and should not be automatically withdrawn, let us suggest that Romans 16:17 covers the case and Titus 3:10 prescribe the procedure. Extending fellowship is a singular way to mark and avoid and reject teachers.

If these appeasers among us who are trying to decide whom to fellowship and not fellowship, what to tolerate or not tolerate would stop compromising anything and start preaching the truth on everything, the fellowship question would take care of itself like it did in John’s day: “They went out from us, but they were not of us: for if they had been of us, they would no doubt have continued with us but they went out, that they might be made manifest that they were not all of us” (1 Jn. 2:19). The same attitude was commanded by Paul and the same procedure enjoined in the case of the Corinthians: “There must also be heresies among you, that they which are approved may be made manifest” (1 Cor. 11:20). And Titus was charged accordingly: “A man that is a heretic (factious), after the first and second admonition, reject; knowing that he that is such is subverted” (Tit. 3:10). This inspired injunction runs quite counter to the policies of appeasers among us who attempt to push their fellowship with everything and everybody upon us. They have themselves become factious in fostering a false fellowship. It is time that these prescriptions should be extended to them as well, who foment strife in their spacious pleading. They are propagandists for error. The pressure of the preaching of the plain gospel, if it is constant, will drive heresy and heretics out – they will not stay long enough to be fellowshipped. And that is exactly what John and Paul meant by what they said.

Guardian of Truth XXXIV: 13, pp. 395-396
July 5, 1990