Truth Magazine

By Burl Young

In Isaiah 35:8, the prophet says, “And a highway shall be there, and a way, and it shall be called the way of holiness; the unclean shall not pass over it; but it shall be for those: the wayfaring men, though fools shall not err therein. “

It is most probable that Isaiah was prophesying that there will be a way that men may travel to follow Christ. It is about this way that I will write.

Isaiah says that there would be a highway and a way: since a distinction is made by him, we should try to understand the existing difference. There is an actual difference in the meaning of the words themselves. Albert Barnes says that the word “highway” signified a raised causeway or turnpike. These highways were elevated and the many soldiers would use these highways on their way to and from battle. However the word “way” refers to any road or path that all men might walk. It is the latter word that we shall place most emphasis on.

The Apostle Paul made reference to the way that was called heresy by his accusers (Acts 24:14). The way that was preached by Paul was constantly causing him problems. He preached that Jesus had been raised from the dead. He preached that the kingdom was established (see Col. 1:13) and various other things that caused him many and varied problems. We should note that Paul did not turn to another way, but rather continued on the way that Jesus had revealed to him.

The way that is mentioned by Isaiah was to be a way of holiness. How much we need to understand this today. When we see Christians compromising their holiness for a few things of this world, we wonder if they are trying to walk on the way mentioned by Isaiah. By obeying Christ in faith, repentance, confession and baptism, we place ourselves on the highway. Then, we must continue to walk in it with a holy life. Jesus said, “Be thou faithful unto death” (Rev. 2:10).

Because of the simplicity of God’s plan of salvation, Isaiah next shows the kind of man that can travel the highway under consideration. A “wayfaring man though a fool” is here mentioned. Obviously, Isaiah does not mean the idiotic or moronic person that we sometime think of when we hear someone called a fool. He is, however, referring to someone of little ability and perhaps viewed as a fool by many in the world. When one dedicates himself to following God and his son Jesus, many will think him a fool in this life. God’s plan was not designed so that only the talented few could understand, but made it so that all could understand from the least to the greatest.

“No lion shall be there.” To our civilized world, the lion is of little consequence, except to look at in the zoo. However, in earlier days the lion was a real menace to the traveler on the highway. It appears that many a traveler was actually devoured by a lion when he did not take the proper precautions. We too, are warned to watch that Satan does not devour us by the things of this world (1 Pet. 5:8). Even though God has not taken away Satan from our midst, he has conquered him through his son Jesus. Jesus will walk with us in the highway if we will allow him to do so.

Finally, Isaiah says, “The redeemed shall walk there.” When one speaks of being redeemed, he makes reference to two things. First, the person being redeemed and second the price paid for the redemption. God loved man so much that he sent his only Son to die that we might live. That makes the redemption of extra value, in that it had such a wonderful price and most of all, it should cause us to desire to walk with the other redeemed of God and to some day stand in his wonderful presence.

Guardian of Truth XXXIV: 11, p. 328
June 7, 1990

By Robert F. Turner

The Minneapolis Star once published a survey made among people of all religious faiths, asking, “Which do you think is more important for the church to do – to convert people to a spiritual belief so that they can earn a happy life after death, or, to teach people how to live better every day with all other people?” Only 17 percent of those interviewed believed that conversion to a spiritual belief was more important. We would frame the question differently, and we believe Jesus knew the Christian life is best for both here and hereafter, but there is no doubt where he placed the emphasis. The response of so-called “religious” people is a clear indication of the extent to which the “social gospel” has compromised genuine Christianity.

Jesus taught, “Lay not up for yourselves treasures upon earth . . . but lay up for yourselves treasures in heaven . . . . No man can serve two masters . . . . Therefore . . . be not anxious for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on . . . . Seek ye first his kingdom, and his righteousness; and all these things shall be added unto you” (Matt. 6:19f). Or consider this: “If any man will come after me, let him deny himself, and take up his cross, and follow me. . . . For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?” (Matt. 16:24,26) Jesus’ first concern was for the soul and eternity.

Many things have conspired to change this emphasis, but we will note two things in particular: the “social gospel” and the “whole man concept.” Roman Catholicism had a strangle hold on Western Europe prior to the Reformation. The “Church” crowned or deposed kings, and directed both social and religious life. When rebellion came it was not only religious, but political and social. As an example, the French Revolution overthrew “church” control and rejected moral restraint. But the people soon learned that “freedom” is not free. Without restraint anarchy reigned and life became intolerable. So-called godless France was forced to revise its stand toward religion; but her modernistic theologians changed its emphasis to meet “this world” needs. Compassion, work ethics, social concern, etc. (all inherent in Christianity, but not its goal) were given top billing, and the “social gospel” flourished.

Some time later in Germany (not necessarily related to the social gospel) some learned men developed the “whole man” concept of education. It became apparent to them that schooling must be more than the pouring of information into the students. The physical, social and spiritual side of man must be developed as well as his intellectual side; and this called for “whole man” education. I believe their concept was valid, and has done much to improve educational systems when kept in proper balance. But the “whole man” concept did not stop at the public schools. Through religious Teacher Training books and courses, often written or taught by people with secular education backgrounds, that “whole man” concept was brought into “our” Bible classes. It was a “natural” to blend this with what we had accepted of the “social gospel,” and conclude that “the church” was obligated to the “whole man.”

If you ask for Scripture you will probably get Luke 2:52, “And Jesus increased in wisdom (intellectually) and stature (physically), and in favor with God (spiritually) and man (socially).” There you have it, with the usual comments in parentheses. Is there any doubt that Jesus grew in all these ways? Is there any doubt that all individuals should grow in these ways? No doubt in my mind! But what has this to do with the work of the organized church? It is pure and unwarranted assumption to use this passage to justify church support of secular schools, gymnasiums, and social clubs. It becomes an attack upon the distinctive role of the church.

Christianity does affect all human relations. In the domestic realm it makes for better husband or wife, and children. In the business world it makes for diligence and honesty (Col. 3:17f). It teaches respect for civil government (Rom. 13), and develops a proper understanding of neighborliness (Lk. 10:29f). But this is a far cry from putting the church into secular business, politics, or “Family Life Centers.” 1 Corinthians 11:22 (“Have ye not houses to eat and to drink in?”) shows we “despise” the church of God when we mix its worship role with domestic functions. The problem was not where they were (the church could meet for worship in a private dwelling); but why or for what they were assembled. The organized church is saints teamed in works peculiarly Christian.

The church, both distributively and collectively, has a teaching role (1 Tim. 3:15; 2 Cor. 11:7-8). It is the “pillar and ground” of divine truth, declaring by word and example the goods news of salvation in Christ. The association of saints promotes worship and edification (1 Cor. 11:18f; Heb. 10:24-25), and opportunity to pool resources for evangelism and benevolence (Phil. 4:15; 1 Cor. 16:1-2). The emphasis is spiritual, as is seen in the whole of Scriptures concerning the church at work. It is “a spiritual institution, to administer to spiritual needs.”

Scriptural contributions are (or should be) made with authorized purposes in mind; and we break trust with contributors and our Lord when we use these funds for something else. In civil government the fire department has specific reasons for being, and tax funds are assigned with those needs in mind, I fear some brethren might argue that since each citizen has other needs (the “whole man,”remember!) the fire department funds should be spent on all those needs. Of course we could end up with failure to prevent or cure fires – and it seems in many church circles the “fires” of eternal torment are nothing like as important as the fire under the coffee pot.

Brethren, Christianity makes for a better world today but its effect on this life is a by-product of its greater reason for being. Christianity aims and prepares us for life in heaven; and we must not allow the social gospel and the ‘whole man” concept to turn us from that eternal destiny.

Guardian of Truth XXXIV: 11, pp. 327-328
June 7, 1990

By Lanny Smith

Sectarianism is a big problem in our religious world. It is a manifestation of the fleshly, sensual side of man, and “they which do such things shall not inherit the kingdom of God” (Gal. 5:19-21). The Lord’s body is not to be sectarian, for it includes all who have been saved (Acts 2:36-47). Nevertheless, there can be those in that body who are sectarian (Acts 15:5f). Such being the case, it is needful for us to understand this issue.

A sect “properly denotes a predilection either for a particular truth, or a perversion of one, generally with the expectation of personal advantage; hence, a division and the formation of a party or sect in contrast to the uniting power of ‘the truth’ held, in toto ” (Vines). In other words, a particular doctrine(s) is elevated and emphasized as the sole basis for acceptability, with little regard for the rest of the truth, or for those who feel differently.

We read of sects in the Scriptures. There was the “sect of the Sadducees” (Acts 5:17), the “sect of the Pharisees” (Acts 15:5), and others. Each of these groups was distinct, and each claimed to follow the same God, and the same Scriptures. In modern times, a parallel is found in denominationalism, which is a synonym for sectarianism. Webster says that denominationalism is “the emphasizing of denominational differences to the point of being narrowly exclusive: sectarianism.” Consider, for instance, these denominations: Seventh Day Adventist, Baptist, Latter Day Saints, and Pentecostal. Each of these groups show “a predilection either for a particular truth, or a perversion of one.” Such groups are therefore condemned in Scripture (Gal. 5:19-21; 1 Cor. 1:10-13).

Unfortunately, some Christians seem to believe that only the denominations are sectarian, or for some reason, it’s acceptable when “we” are sectarian. That such is true is evident to anyone who knows the situation with God’s people. We have a wide variety of sects ranging from “ultra-liberal” to “ultra-conservative.” We can literally “join the sect of our choice”! While many preach unity based upon God’s word, they practice denominationalism.

There is, for example, a sect which shows “a predilection” for “gospel,” rather than “doctrine.” This has the effect of including several sects, but excluding those who insist upon “the uniting power of ‘the truth’ held, in toto.” Or, if such is not your taste, there are sects in which a whole host of “pet doctrines” are emphasized: no classes, no women teachers, no located preachers, and so forth. I do not say this to ridicule anyone’s convictions, but to stress the sin of forming sects built around these doctrines.

If I may, I would like to get even closer to home: some among us would seem to define a “sound” church as one with no organ, no orphan’s home, and no kitchen. This can become our own sectarian “list of essentials.” The members may be materialistic, worldly, and indifferent, but at least they belong to the “right” church! Brethren, this is no less sectarian than the denominations! I am not saying that the above issues are unimportant, but let us never judge another’s faithfulness only by issues that we deem important (cf. 2 Cor. 10:12). How can some of us smugly criticize our “liberal” brethren, while having a “beam in (our) own eye” (Matt. 7:1-5)? Again, this is not said to excuse our brethren’s sinful practices, but rather to get us to look in the mirror first.

What are the solutions to sectarianism? I suggest four:

1. Realize that no one is immune to sectarianism, and that each of us must endeavor to avoid it (1 Cor. 1:10; 1 Pet. 4:11; Eph. 4:1-6).

2. Realize that no one truth is more important than another: we must seek to know and to do all truth to the best of our abilities (Matt. 23:23-24; Jn. 7:17; 8:31-32; 12:48).

3. Realize that each of us is fallible, and may well be deficient somewhere (Psa. 19:12; 1 Cor. 4:4). This does not excuse sin, but it can humble us before we look down our nose at another (Lk. 18:9-14; Gal. 6:1).

4. Realize that “the Lord knoweth them that are his.” We need not concern ourselves with determining each individual’s final destiny. Our job is to “depart from iniquity” and “contend for the faith” (2 Tim. 2:19; Jude 3).

Friends, God’s church is not a sect. It contains all of his people, dedicated to seeking “the truth, the whole truth, and nothing but the truth.” Are you a loyal subject in the kingdom of Christ? If not, why not become one (Acts 2:36-47)?

Guardian of Truth XXXIV: 11, p. 326
June 7, 1990

By Daniel H. King

Our world is becoming more of a unified community. Several things have contributed to making this so. One is the speed at which we can now travel from one place to another on our globe. Air travel is primarily responsible for this revolution in rapid transport. Both speed and cost have changed drastically. Another important advancement has been in the area of satellite communication. With the touch of a few numbers on the key pad of a modern telephone we can now communicate with people almost anywhere in the world. News events happen live on our TV screen as they take place half a world away from us.

One of the obvious results of these technological innovations is that, so to speak, the “world has become a smaller place.” At one time it was easy for us to ignore what was happening in some remote land that did not speak our language, wear clothing similar to ours or have customs like us. We could even pass over the section of the newspaper that covered the rise and fall of their despots and dictators and heralded the stance they took toward the “superpowers,” “East and West,” etc. Those of us who cared deeply about the spread of the gospel might read with more than a little interest about how missionaries were treated and what the native religion was like. But it all seemed so far away! No longer. Now one can get on a jumbo jet and fly anywhere on earth in a single day. And with every passing decade that time factor becomes a smaller consideration. Communication with these remote locations is well nigh instantaneous. Indeed, our world is becoming a “smaller place.”

By watching world events in recent years, and especially those turbulent occurrences relating to Iran and the Middle East, Christians are finding it necessary to become better informed as to the nature of world religions. Whereas in the past we could be satisfied to understand the basic views of Methodism, Catholicism, Presbyterianism, Lutheranism, and the other so called “affiliations of historic Christianity,” suddenly we had thrust upon us a new vocabulary and a whole new set of religious ideologues representing arcane movements. Where do they come from? What do they stand for? What do they believe? Why do they seem to resent us (Americans) so much? These are questions that immediately entertain us when we hear the newscasts and read the papers.

But for God’s people there are some issues which loom large in our minds. The most obvious one relates to the salvation of the souls of men. The Bible says that the gospel of Christ is the only hope for the rescue and redemption of the human race from sin and its punishment (Rom. 1:16). Without faith in Christ and obedience to him, there is no salvation (Jn. 3:16, 8:32, etc.). There is no more plain teaching of the Word of God than this. It will not help wistfully to promote some system of escape for them apart from Christ. Some of our brethren, of course, in their misguided sympathy have made the effort. But this will neither justify the ungodly nor will it relieve those of us commissioned with the gospel from our responsibility. When we view on our TV screens these masses of humanity idolizing in ignorance some religious figure of dubious reputation, we cannot help but be moved. Hopefully we will be moved to action. Sending men to preach the Word, supporting them at a level where they can be effective and will not grow discouraged and quit, developing native preachers, provisions of Bibles and supplies, teaching materials in translation, etc., are all things we can and should be doing.

Another matter of some concern should be that of educating our people as to the basic background and viewpoint of most of these major world religions. In coming years we will not only be confronting the reality of this sort of religious diversity in the national media, but these people will be living in our neighborhoods. Many already are. We can confidently expect that with our birthrate in this country declining and our tax base dwindling because of this (leading to fewer workers supporting more people on social programs), we will be seeing many more immigrants from other countries permitted entrance into the U.S. A considerable number of foreign temples and shrines already dot the landscape in many major U.S. cities. Good materials and solid teaching have always presented the first and best hope against the inroads of any error (1 Tim. 5:16). This is no exception. To that end, we at Guardian of Truth have prepared the present “special issue.” We hope that it will serve a useful purpose in those places where it goes.

Finally, the Lord’s people ought to be encouraged by every opportunity to compare Christianity to the world religions. Like a diamond among the commonest stones, its radiance and purity have everything to gain and nothing to lose by the comparison. Inevitably we will be regarded as intolerant or even arrogant by some for taking this viewpoint. A large number of our intellectual leaders suggest that we submit our faith to some sort of “syncretism” – i.e., attempt to unite or reconcile diverse religious tenets or practices, so as to coexist peacefully and without competition, Syncretic movements are starting to burgeon in this philosophical climate: the Theosophical movement in this country, the aim of which is “to rescue from degradation the archaic truths which are the basis of all religions; and to uncover the fundamental unity from which they all spring”; from the Hindu background, there is the Ramakrishna Mission; from Muslim origins comes Baha’ism (its temple near Chicago has nine doors through which men may enter representing the “nine religions of the world”); in Japan there is the symbol of Ittoen, the Garden of Light, a swastika with a cross at the center and a sun in the background, and whose prayer is, “Teach us to worship the essence of all religions, and help us to learn the one ultimate truth” (See J.N.D. Anderson, Christianity and Comparative Religion, p. 14).

The more we honestly examine the biblical revelation and the faith of the early church, the more obvious the reason becomes for Christianity’s ultimate displacement of all the philosophical, immoral and amoral religious constituencies existing at the time of its appearance. The proclamation of the church was and is utterly unique. There are some features which have their counterparts in other religious systems, but nothing compares with the gospel related by Paul in I Corinthians 15:3f: “That Christ died for our sins according to the Scriptures; and that he was buried; and that he hath been raised on the third day according to the Scriptures; and that he appeared to Cephas; then to the twelve; then he appeared to above five hundred brethren at once, of whom the greater part remain until now, but some are fallen asleep; then he appeared to James; then to all the apostles; and last of all . . . he appeared to me.”

Guardian of Truth XXXIV: 10, pp. 289, 319
May 17, 1990