Truth Magazine

By Robert F. Turner

This writer has only memories of singing in a men’s choral group, with a quartet, teaching “Singing Schools” or leading singing for gospel meetings. The years have taken their toll, so my scratchy voice barely makes it through a weak bass as we worship. But experience has taught me some things about worshiping God in song, and my hearing (poor as it is) tells me many churches are not attaining their potential in good congregational singing. It may be they do not care enough to make the effort necessary for good singing. But “singing with grace in your hearts to the Lord” is within the reach of every saint, and we should do all possible to encourage that response.

First, we should define our use of “good” for there are wide differences here. We mean “good” within the scriptural purpose of worship: “teaching and admonishing one another in psalms and hymns and spiritual songs” and “making melody in your heart to the Lord” (Col. 3:16; Eph. 5:19). We do not mean “good entertainment” to please ourselves or impress our visitors. We do not expect classic choral excellence, or a talent display. It seems, however, that coming together before God demands that we do our best within our worship purpose. We should not be satisfied with anything less than our best.

Good congregational singing is the result of worshiping together, a true blending of happy hearts that are one emotionally. True, each of us must sing his own praise to God, and to this end he must understand the message of the song, and genuinely repeat it in his heart. But congregational singing takes the individual’s worship further, making it a mutual praise of God, and uniting brethren as little else can. Done properly, our voices are joined in a general caress. We feel together, exhibiting a fellowship of love of God and for one another. The basis for mutual love is another subject, but we can make suggestions for its expression. We believe whatever is necessary for such oneness should be encouraged and pursued.

Good congregational singing can only follow the proper selection of songs. They should be scriptural: suited to the mood of exhortation, the Lord’s supper, prayer, invitation, etc. They should be neither choral numbers, requiring an expertise we do not have; nor foot stomping, country-western type songs that substitute sensual enthusiasm for genuine worshipful emotions. An inexperienced song leader may select some fancy song he “likes,” but which is completely unsuited to the abilities of the group he is leading. It may require an alto or bass lead when there are few who can carry these parts. Too, how can hop, skip, jump, repeat, and the like help us “sing together”? This is more than a matter of musical “taste.” When either the aesthetic or rhythmic appetites of man dictate and motivate our singing, it ceases to be worship.

To sing together we must sing the same tune in a key all can reach. That means a song leader must know the song, and how to correctly pitch it. If he does not know music he should feel responsibility enough to get with some one who does, and allow him to help him correctly lead the songs selected. The basics of music necessary for congregational singing are not difficult for most who really try, and are willing to practice. We are not saying one must know the technicalities of music to worship acceptably. But since the majority of members sing from memory it is extremely important they learn the songs correctly from the first. Those leaders and singers who want to do their best will welcome positive correction.

Singing together involves time and rhythm, a feeling for the “beat” of the song. Most people can pat their foot with some degree of regularity, which means they have inborn timing, but it may need practice and adjusting to the rhythm of various songs. Four-four time (look for the “signature” at the beginning of the musical notes) has a marching rhythm: Left, right, left, right; or strong, weak, strong, weak. We can best stay together if the leader indicates the correct, positive rhythm with hand and voice, and all singers feel this inner pulsation as they sing. Three-four time is a “waltz” rhythm: strong, weak, weak; strong, weak, weak. Practice at home, by just saying “strong, weak, weak,” over and over, with emphasis on “strong.” All songs have their distinctive rhythms, and it is well within the capability of most congregations to sing better by observing them.

Finally, beyond the mechanics of music, yet very necessary for good congregational singing, is the attention that should be given to the words and mood of the song selected. “Praise Him, Praise Him, Jesus our blessed redeemer” is a joyous song. The music is like the ringing of bells: they are pealing as for a wedding, not tolling as for a funeral. Tune your heart to the mood and meaning of the words, and you will find the music matches that attitude. Done in a spirited way we truly sing praises unto God; but dragged along, it becomes monotonous and more like a dirge than praise. “Peace, Perfect Peace” with its slower, steady and even progression, is written to compliment its words, and produce a mood of peace. It “whispers peace within,” is “calm” and “restful,” in keeping with its words.

Worship should come from the heart, and we do not wish to encourage some mechanical process for stirring emotions. We are saying that if songs are selected that fit the phase of worship at hand, and used properly, they will express our deepest emotions and improve our service to God. We are well aware we cannot “teach singing” via this article, and that is not our purpose. Instead, we want to encourage song leaders to take their job seriously and responsibly; and we hope brethren in the pews will make a greater effort to improve their singing.

Guardian of Truth XXXIV: 12, pp. 359-360
June 21, 1990

By Stan Adams

We would use the term, “watch out.” The term speaks to the fact of impending peril, and issues a warning, in order to avoid loss. It is used in Colossians 2:8 – “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world and not after Christ.” Again, we are warned by Christ in Matthew 7:15 – “Beware of false prophets, which come to you in sheep’s clothing, but inwardly are ravening wolves.”

In these two passages we are told to be careful and beware about what we are taught. We are warned that we can be led astray by those who appear to have our best interest at heart. Often, those we admire, can lead us into heresy and we may not even know it, because we are prejudiced by their good traits.

I have been a member of the church for 25 years and in a preacher’s household for 37. I have watched and observed my father fret over having to deal with false teachers. I have watched him be demeaned, and be accused of lack of love because he stood his ground on Truth and would not back up. The observations of Christ and of Paul are very accurate and are still true. We should be ever aware of the possibility that we, or someone we love, may teach false doctrine and draw others away from their hope. In the time I have been a Christian, I have observed the tactics of false teachers, and have listened to sound brethren more seasoned than I am in their description of false teaching and its pattern.

Let us notice some attributes of false teaching.

False Teaching

1. Often portrays itself as uncertain. Error claims to be a learning process, but it never comes to a steadfast conclusion (2 Tim. 3:7). Error teaches by questioning, never takes a position that can be attributed definitely. It allows others to always wonder what the belief is.

2. False teaching is often done by those who view themselves as the free-thinkers of the day (Acts 17:21). In this passage we see the Athenians were forever interested in “some new thing.” One who teaches false doctrine often sees himself as an innovator, one who rejects all the “traditional ideas,” and is willing to mold for himself some new doctrine. Many of the young men I went to school with followed this pattern and are now in apostasy.

3. False teaching is deceitful. It does not advertise itself as dangerous and often on the surface seems innocent. When it is discovered for what it is and is challenged, it often goes underground until conditions are safe to surface again. Those who followed Holt, Ketcherside, and Fudge were told not to reveal what they believed all at once, but to keep people wondering and unsure. Matthew 7:15 tells us that it appears as innocent as a lamb.

4. False teaching turns people against one another. It divides, shatters and splinters until a full path of destruction is laid. Then, sadly, there are some sad soldiers on the edges of the battlefield, who stand and wring their hands, and wonder what happened, and remember when someone admonished them to stand or be consumed, but it is too late!

5. False teaching would like for every issue to be a “matter of judgment.” It would have you believe that vital issues that are matters of doctrine are minor points, and that “we all come out at the same place anyhow, so what is the big deal?” Does that sound to you like your Baptist friend, when spoken to about baptism? He will say, “We both believe in baptism, what difference does it make, whether or not it is for remission of sins?” The live-and-let-live philosophy is gendered by false teaching. Sympathizers with false teaching often are “Milquetoast” Christians who will not agree with the error, but will not take an active stand against it. This makes them a partaker of the evil deeds accomplished by false doctrine (2 Jn. 9-11).

6. False teaching often portrays itself as being misunderstood. “You didn’t hear me right,” or “I didn’t mean it.” We all know that as humans we will slip and misspeak, occasionally, but when we develop a pattern of telling folks we have been misunderstood, we are either involved in false teaching, or do not know what we are talking about, and ought to keep quiet and not advertise our doubts as doctrine. Much harm is done in the church because Christians get together to “study” and all that occurs is a mass pooling of ignorance, with everyone leaving more confused than when he came, but “feeling good,” because we have “studied without the shackles of tradition.”

All Christians should beware of false doctrine and be unafraid to oppose it. In order to do this we must be studious (2 Tim. 2:15). We must be aware of the tactics of error, and be unafraid as David was when he met Goliath. When error is espoused, it is a slap in the face of our Savior, who died to bring us salvation and hope, not confusion and uncertainty. That should make us upset! I have never been accused of liking a fight. I have always done what I could to avoid one, but that does not mean indignation cannot come to the front when Truth is challenged. Beware! and put your armor on! (Eph. 6:10-18)

Guardian of Truth XXXIV: 12, p. 358
June 21, 1990

By Mark Mayberry

Despite the Lord’s plea in the garden of Gethsemane (Jn. 17:20-21), today’s religious world is tragically divided. This situation exists because people hold to many different standards of authority. Catholics look to the Pope. The Mormons base their doctrines on the writings of Joseph Smith. The Seventh Day Adventists follow the teachings of Ellen G. White. Other denominations have their creeds, manuals, disciplines and confessions of faith, traditions, and human doctrines. The resulting confusion is obvious.

When there is no accepted standard, chaos is inevitable. According to our established standards of weights and measurements, a yard is equal to 36 inches. Yet, what if various stores had different standards? What if Wal-Mart said a yard was equal to 28 inches, but K-Mart said it was equal to 40 inches? This sort of situation existed in the early days of our country. The colonies had differing standards of weights and measures, making commerce difficult and confusing.

This article focuses on the subject of Bible authority. No more important theme could be studied. The question of authority is at the heart of every religious issue. It is imperative that men recognize the same standard of authority in religion. It is also imperative that men recognize the right standard of authority in religion. This is the only path to unity.

A. The Nature of Religious Authority

Are we going to look for the right standard of authority in the subjective or the objective realm? Shall we rely on our own feelings or upon the revealed word of God?

1. Subjective religion is based on man’s will. Many people approach religion subjectively. That is, their convictions are based upon personal feelings. They say, “This is how I feel. . . . This is what I think. . . This is what I believe.” Yet, man cannot direct his steps in the area of religious truth (Jer. 10:23). The heart cannot be trusted because it is often deceitful (Jer. 17:9).

2. Objective religion is based on God’s will. The final court of appeal in religion is higher than man. We must put our faith in something greater than ourselves. In religious matters, it is not our own views that are important, but rather what God has revealed. Truth is not subjective, i.e., it does not originate with a person’s own thinking. The Bible is an objective standard that must be studied and obeyed (2 Tim. 2:15; Jn. 8:32). Recognizing that the creeds and opinions of men are not authoritative, let us focus on the divine standard of authority, the Bible.

B. The Source of Religious Authority

1. God. The ultimate source of all religious authority is God. As Creator of the universe, Jehovah has inherent authority (Gen. 1:1). Since God is the potter and we are the clay, he has the right to mold and make us after his will (Isa. 64:8).

2. Christ. God has delegated authority unto the Son (Matt. 28:18-19; Jn. 5:19-23; Heb. 1:1-2). He now sits at the Father’s right hand, as King of kings and Lord of lords. Because of his exalted position, it is imperative that we respect the authority of Christ (Acts 3:22-23; Col. 3:17).

3. The Apostles. Christ delegated authority to his apostles (Matt. 18:18; Jn. 13:20). Before his crucifixion, Jesus promised that they would be given the Holy Spirit. In this way, they would be given a perfect remembrance of his teaching and would be guided into all the truth (Jn. 14:25-26; 16:12-14). The apostles and prophets did not claim originality for the things that they wrote. Instead, they received their message by revelation (Gal. 1:11-12; Eph. 3:1-5).

4. The Bible. Today God speaks to us through the New Testament (1 Thess. 2:13). The Scriptures are “inspired,” which literally means “God-breathed” (2 Tim. 3:16-17; 2 Pet. 1:20-21). To guard against any possible mistake, God was active throughout the whole process of revelation (2 Sam. 23:1-2; 1 Cor. 2:1-13). As originally delivered, the gospel message is infallible and inerrant. Furthermore, through divine providence man continues to have access to the inspired word of God.

Some have argued that the Bible cannot be understood. Yet, salvation is contingent upon knowing and obeying the truth (Jn. 8:31-32). If men cannot understand the Bible, God didn’t clearly reveal his mind unto mankind. If this is so, the final judgment will not be fair because man will be judged by God’s word (Jn. 12:48). In reality, the Bible is clear and understandable (Psa. 119:105; Eph. 3:3-5). God’s revelation is perfect (Jas. 1:25), complete (2 Pet. 1:3), and final (Jude 1:3).

Conclusion

Because of its divine origin, we must accept and obey Bible truth (Matt. 7:21; 2 Thess. 1:7-9). Those who seek to please Christ will look to the Bible as their only source of authority in religious matters. God’s word will judge us in the last day. Thus we must recognize the sinfulness of adding to or taking away from the word of God (Deut. 4:2; Gal. 1:8-9; 2 Jn. 1:9).

Guardian of Truth XXXIV: 12, p. 364
June 21, 1990

By Robert Wayne LaCoste

Not long ago I read one of the saddest stories of the Civil War period. Seems like this young man who lived in Vermont during this period of time, was called on by the authorities of the Union army to enlist and go south to fight. The man was married and had four children. It was not common for the army to draft men with families, but the war was not going well for the north and they needed the extra man power.

One of his dearest friends, from youth up, lived next door to him, but had never married and thus had no children. One reason this man was not married and had no family, is that he was in a family business with his father and this had kept him busy most of his adult life. He and his father were very close and so the family business faired well.

However, when he heard that his best friend was going south to fight, he made an appointment with the Union army officials and said to them plainly, “Please let me go in his place. I have no wife or children and they need him desperately.” The officials contended, “But you and your father are blacksmiths and we need you here to continue to make equipment to supply our army.” “Yes,” he responded, “but my father had a successful business before I started helping him and I assure you, his work will not diminish in the least.” Finally, the authorities decided they would allow this man to go in the place of his friend who was married and had several children. His friend and that family were quite grateful, for their livelihood depended upon him staying home.

The young man trained hard, prepared himself for battle and went south to fight. In one of the hottest battles of the war, the young man fell in death at the hands of a Confederate’s sword at the battle of Chickamauga.

When the news reached the married man and his family back in Vermont, they wept many tears. One morning, after the war was over, the young married man purchased a train ticket and with a few dollars headed south to Tennessee. He stopped over in New York in an effort to converse with the officer in charge of the brigade his friend had served with. He wanted the approximate location where his friend had fallen in battle. In a nearby community he had a stonecutter make a him a tombstone. He rented a buggy and drove to the battle site. He erected the marker, said a prayer of thanksgiving, wept once again and departed to return to Vermont. Two men who had been standing nearby noticed the man placing the marker, praying and weeping and just had to see what was written thereon. After the buggy was out of sight, they went to the marker and read these words which were engraved: He died in my place.

I too must confess I wept also when I read this story’~ It reminded me of our Savior and friend who was our propitiator. A propitiator is one who goes in the place of another in order to appease the desire or will of someone in authority. Truly, this is what Jesus did. John in describing also the advocacy of this precious one wrote, “If any man sin, we have an advocate with the Father, Jesus Christ the righteous: And he is the propitiation for our sins: and not for our’s only, but also for the sins of the whole world” (1 Jn. 2:2). John continues, “Herein is love, not that we loved God, but that he loved us and sent his Son to be the propitiation for our sins” (1 Jn. 4:10).

Dear reader, surely Jesus was eminently qualified to go in our place to die for sin. You and I could not qualify. Paul put it this way, “When we were yet without strength, Christ died for the ungodly” (Rom. 5:6). Paul goes on to point out that, for a righteous man (as in our story), a man would dare to die, but that Jesus died for sinners or unrighteous men, who did not deserve his great sacrifice (Rom. 5:7-8).

However, it must be added that this great Savior who went in our place cannot save us unless we, like the man in our story, show faith and gratitude. Paul penned. these words, “Whom God sent forth (speaking of Christ in verse 24) to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare I say, at this time his righteousness, that he might be just, and the justifier of him which believeth in Jesus” (Rom. 3:25-26). 1 have taken the liberty of italicizing the two key terms of this text. They are faith or belief. This is more than just saying, “I believe that Jesus died.” Even the infidel believes that, for he cannot escape the many proofs testifying to that fact in history. The only kind of faith the Bible knows anything about is the “faith that worketh by love” (Gal. 5:6). Jesus said plainly, “If you love me, you will keep my commandments” (Jn. 14:15) and “Why call ye me Lord, Lord, and do not the things which I say?” (Lk. 6:46)

The man in our story demonstrated his love for his friend and erected a monument to that friendship and love.

Oh, dear reader, do we not realize that God wants our lives to be that monument! He desires since Jesus has been the propitiation to appease him, and his authority, that now it be our turn to “present your bodies in living sacrifice, holy and acceptable unto God” (Rom. 12:1-2).

Yes, Jesus went in our place. Now, our lives must be ex pended in going forth as shining lights of that eternal love and sacrifice.

Guardian of Truth XXXIV: 12, p. 363
June 21, 1990