Truth Magazine

By Steve Wolfgang

Footnote: Francis Crick, Life Itself. Its Origin and Nature (New York: Simon and Schuster, 1981), p. 88.

We began our examination of some theories for life’s origin by introducing testimony from Nobel Prize-winner Francis Crick. Crick is not wild about the concept of “the limitless powers of God” which he dubs “a doubtful proposition at best” (p. 25 of Life Itself). But he is almost as uncomfortable with the popular idea (accepted by many in the public at large as scientific “law and gospel”) that life arose through natural chemical processes on the earth. He says

An honest man, armed with all the knowledge available to us now, could only state that in some sense, the origin of life appears at the moment to be almost a miracle, so many are the conditions which would have had to have been satisfied to get it going. But this should not be taken to imply that there are good reasons to believe that it could not have started on the earth by a perfectly reasonable sequence of fairly ordinary chemical reactions (notice the hedge-SW). The plain fact is that the time available was too long, the many micro-environments on the earth’s surface too diverse, the various chemical possibilities too numerous and our own knowledge and imagination too feeble to allow us to be able to unravel exactly how it might or might not have happened such a long time ago, especially as we have no experimental evidence from that era to check our ideas against. Perhaps in the future we may know enough to make a considered guess, but at the present time we can only say that we cannot decide whether the origin of life on earth was an extremely unlikely event or almost a certainty – or any possibility in between these two extremes.

What then does Dr. Crick propose as an alternative? Why, it came here in a spaceship! Of course, such an idea requires no faith or credulity on the part of those who believe it, and it is surely readily demonstrable by scientific means, is it not? Who can believe it? We suggest that it takes more faith to believe that than the simple declarative, “In the beginning, God . . .”

Guardian of Truth XXXIII: 23, p. 712
December 7, 1989

By Patrick Andrews

The question need never be asked. Children should be taught from the word of God that they came from their mother’s womb, after they were conceived (Gen. 30:22-24; Ruth 4:13). Children should be taught that they are a blessing to their parents, and a reward to God (Gen. 33:5; Psa. 127:3).

Many parents refuse to discuss the subject with their children. In so doing, they give the impression that all sex is dirty, vulgar, or perverted. Truly, there is such a thing as sexual perversion. Sodomites plagued God’s people thousands of years ago, just as they do today (2 Kgs. 23:7). Good parents will teach their children the difference between perverted sex, and that which is good and honorable (Rom. 1:26-27; Gen. 2:18-24; Heb. 13:4).

Parents, if you fail to teach your children the beauty of sexual reproduction,’they will imbibe perverse views from the offspring of your worldly neighbors. Years ago, I had an eight-year-old friend who considered himself to be an expert on the subject of procreation. This pint-sized Dr. Ruth told me and my other friends that you could tell how many times a couple had “slept together” by how many children they had. If a couple had only one child, we were told that they had been together as man and wife only once. Two children meant twice, and so on. I’m thankful that he was not my primary source of information. Parents, teach your children. There is no reason for anyone to wonder where babies come from.

What would you think if I told you that many who were baptized into Christ years ago, still did not know where babies come from? Would you think the statement nonsense? Would you consider it untrue? Well, it is true; only not in regards to physical birth. I’m sure that all mature Christians are familiar with the biological laws of sexual reproduction. On the other hand, I’m equally sure that there are a great number of mature saints who are in the dark about the production of babes in Christ (1 Cor. 3:1; 1 Pet. 2:2). This throng has been lulled into thinking that just by sitting in their assigned pew three times each week, they are strong Christians. They will witness a baptism, see a babe in Christ, and wonder if the preacher found the new convert in a basket on the front porch of the meeting house.

Friends, a new babe in Christ is not a freak of nature. They don’t just happen. Somebody, somewhere, planted a seed into a good and honest heart (1 Pet. 1:23; Lk. 8:15). Someone took time to water and nourish that seed. Many late hours were spent sitting at a table in a dimly lit kitchen, while a thousand questions were answered with book, chapter, and verse (1 Pet. 3; 15; 4:11). Labor was expended, God gave the increase, and one was added to the church (1 Cor. 3:6; Acts 2:47).

The church is starving for men and women who will give of themselves, brethren who are willing to spend and be spent. There is a crying need for courageous saints who will draw their sword, and use it to cut to the hearts of lost men and women (Heb. 13:4); compassionate soldiers who will whack away at bias, error, and ignorance, not sparing for feelings; dedicated disciples who will never retreat, compromise, or apologize for the strictness of God’s word, realizing the only way to convert the sinner is to first convict him of his sin (Gal. 1:10; 4:16; Acts 2:22-24; 3:12-14).

How about you, will you be on the Lord’s side? Will you work in the vineyard? Today, will you start laying up treasures in heaven (Matt. 6:19-21)? Are you willing to spend a little time to help save a soul from hell? Make some sacrifices this week. Invite a friend over to your house for an informal Bible study. If he says he can’t make it, invite someone else. Force yourself to have at least one Bible study each week with someone who is headed for destruction. I promise, your persistence and patience will pay off. One day soon you may witness that soul being cleansed (1 Cor. 6:11). When you do, don’t stop there. Your ticket is still not punched. Not only do you have to continue to work with that new babe in Christ, you also have to be out looking for other good and honest hearts. That doesn’t leave much time for the Cosby show, does it?

The next time you witness a baptism, don’t expect to see a stork circling overhead. You look for the smile and the tears of some laboring saint who helped give birth to your new brother or sister.

Guardian of Truth XXXIII: 23, p. 714
December 7, 1989

By Frank Jamerson

Most of us have heard, and repeated the statement, “If you can’t say something good, then don’t say anything at all,” but most of us have also violated that advice.

A little boy told his parents: “When I get older, I want to wear glasses just like Granny’s because she can see so much good in a person when everyone else sees their bad. She can see what a fellow meant to do even if he didn’t do it. I asked her one day how she could see so good, and she said it was the way she learned to look at things when she got older. When I get older, I want a pair of glasses just like Granny’s so I can see good, too.”

The truth is that Granny had developed that ability through the years. We will all be what we are becoming. Not many people practice one thing and perfect something else. Attitude, the real inner being, is developed by a long process of development. We can develop a sweet or a sour disposition. Someone said, “A honey bee finds sweetness because he is a bee! A vulture finds the rotten because he is a vulture!”

Paul wrote the Ephesians that their “walk” (manner of life) had caused their “nature” to be sinful (Eph. 2:2,3). They were not born sinful, but had practiced it so long that it had become their nature. We are not “born critical,” but some develop that nature. We were not born gossiping, but some develop that nature. Our nature is the product of our intellect and will.

A columnist in the Dothan, Alabama Eagle wrote an article entitled “Keeping the mouth shut keeps troubles away from the soul” (which is found in Prov. 21:23). She told about a gossiper who said: “Early in life I developed a tendency to repeat things, anything – kids’ talk, home secrets, adult gossip overheard from behind doors. I suppose it made me feel important . . .

“As years passed, I realized how wrong I was. I tried to check the impulse to repeat what I heard. . . But I still gossiped. A few years ago something happened that made me take a good look at myself.

“I had been to a coffee party that sunbathed spring day. Then like a bomb thrown into the friendly chitchat, one woman said, ‘I heard that Elsie came to school dead drunk yesterday.’ Elsie was a pretty blonde high school senior. . .

“Two days later when I went to return a book that I had borrowed from a neighbor, I found her and two ladies I didn’t know mixing a huge bowl of salad. . . My old ‘repeatitis’ struck. I thoughtlessly blurted out the story of Elsie. Suddenly the room became very still. It seemed to me that one of the women turned pale. Later, a phone call confirmed my dreaded suspicion – the woman was Elsie’s mother.” That is called “hoof in mouth” disease, and it is epidemic!

There are several questions we should ask ourselves about the things we say – before we say them!

1. Is it according to Ephesians 4.29? “Let no corrupt speech proceed out of your mouth, but such as is good for edifying as the need may be, that it may give grace to them that hear.” Filthy talk can never be edifying.

2. Is it according to Colossians 4:6? “Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer each one. ” Our speech should be courteous and “seasoned” so as to prevent corruption.

3. Is it true? Paul said, “Lie not one to another; seeing that ye have put off the old man with his doings” (Col. 3:9). A lie may be told by telling part of the truth in such. a way ~s to leave the wrong impression. All lies have their origin in the Devil (Jn. 8:44).

4. Is it gossip? “A talebearer reveals secrets, But he who is of a faithful spirit conceals a matter” (Prov. 11:13). “Where there is no wood, the fire goes out; And where there is no talebearer (gossip, Lit. whisperer), strife ceases” (Prov. 26:20 NKJV).

5. Even if it is true, before you tell it, ask: (a) Why am I telling this? (b) Why do I want to tell it? (c) Will it do any good? (d) Would I want it told about me, or someone I loved? Here is a little poem, written by Edith Dahliby, taken from J.J. Turner’s commentary on the book of James:

If you have heard a bit of gossip,

I tell you what to do;

That before you tell another,

Just suppose it had been you.

Just suppose the latest scandal

Had been on your love, or you;

And only half the details,

Really had been partly true.

Circumstances strange and new,

All conspiring to mix-up. . .

Just suppose, my friend, ’twas you.

Would you wish folks to repeat it?

Or forgive . . . forget it, too?

So, before you tell another,

Just suppose it had been you.

James called the tongue “a fire” (Jas. 3:6). If you have ever been “burned” by another’s tongue, you know how it feels and ought to avoid inflicting that suffering on others. He also said, “It is full of deadly poison” (Jas. 3:8). The Psalmist said: “They sharpen their tongues like a serpent; The poison of asps is under their lips” (Psa. 140:3). Not only can the tongue inflict pain, it can actually murder! “Ye know this, my beloved brethren. But let every man be swift to hear, slow to speak, slow to wrath: for the wrath of man worketh not the righteousness of God. . . If any man thinketh himself to be religious, while he bridleth not his tongue but deceiveth his heart, this man’s religion is vain” (Jas. 1:19,20,26).

Guardian of Truth XXXIII: 23, pp. 713, 727
December 7, 1989

By James E. Cooper

The fact that Paul addresses the saints in the congregation at Philippi “with the bishops and deacons” (Phil. 1:1) leaves no doubt that there was a special group of men in that congregation who were set apart to do a particular work. Further, at Ephesus, Timothy was instructed that those selected for the work must meet certain qualifications (1 Tim. 3:13). These examples, along with Acts 14:23, would indicate that selecting elders and deacons was a common practice among the churches of the first century.

The Meaning of the Word “Deacon”

Our English word “deacon” can be traced back to a sound-alike word in the Greek language. The Greek word diakonos [“deacon”] appears some 30 times in the New Testament, and is used both in the technical and nontechnical sense.

Souter defines the word: “a waiter, servant: thus of any one who performs any service, an administrater, etc.” (Pocket Lexicon).

W.E. Vine says it “primarily denotes a servant, whether as doing servile work, or as an attendant rendering free service, without reference to character. . . . Diakonos is, generally speaking, to be distinguished from doulos, a bond servant, slave; diakonos views a servant in relationship to his work; doulos views him in relationship to his master” (Expository Dictionary of N. T. Words).

Deacon In a Non-Technical Sense

We can come to a better understanding of the function of the diakonos by looking at various passages in which it occurs. In some passages it is translated “servant” and used in a non-technical way to describe various types of people who serve others:

• The servants of the king (Matt. 22:13) at the wedding feast of his son. [The word douloi, “bond servants” is used in the same context; cf. verses 3,4,6,8,10].
• Household servants at the wedding at Cana of Galilee (Jn. 2:5,9).
• Jesus is called “a servant to the circumcision” (Rom. 15:8, NKJ).
• Any man who is a servant of Jesus Christ (Jn. 12:26).
• He who will be greatest among you “will be your servant ” (Matt. 23:11).
• Phoebe, a servant [fem. of diakonos] of the church in Cenchrea (Rom. 16:1).

The word diakonos is translated “minister” in several passages, and is still used in a non-technical sense. The New Testament knows of no such person as “the Minister.” The idea of service is still predominant.

• Christ is not “a minister of sin” (Gal. 2:17).
• The officer of the civil government is “God’s minister to you” (Rom. 13:4).
• Jesus said, “Whoever desires to become great among you, let him be your servant” (NKJV; “minister, KJV, Matt. 20:26).
• Preachers of the gospel. Paul became “a minister according to the gift of the grace of God” (Eph. 3:7). The Corinthians are reminded that preachers are but “ministers through whom ye believed” (1 Cor. 3:5). Others called ministers are Tychicus (Eph. 6:21; Col. 4:7), Epaphras (Col. 1:7) and Timothy (1 Thess. 3:2; 1 Tim. 4:6).
• False teachers are called Satan’s “ministers (who) transform themselves into ministers of righteousness” (2 Cor. 11:15).

“Deacon” in a Technical Sense

In Philippians 1:1, “deacons” are distinguished from the “elders” and the other “saints.” The fact that the translators only transliterated the Greek word diakonoi, indicates that they apparently recognized a technical use of the word in this passage.

That deacons must meet certain specified qualifications (1 Tim. 3:8-13) indicates a technical use of the term. Like the overseers, those who act in an “official” capacity on behalf of the church should be men of sterling character. All Christians should be willing to serve in whatever capacity they can, but those selected by the church to serve on behalf of the church must meet the stipulated qualifications.

Although the seven men in Acts 6:1-6 are not specifically called “deacons” in the English text, a form of the word for deacon appears three different times in the Greek. The Hellenistic widows were “neglected in the daily distribution” (v. 1), and the apostles said, “It is not desirable that we should leave the word of God and serve tables” (v. 2). The seven were to be appointed in order that the apostles could give themselves to prayer and to the ministry of the word” (v. 4). Notice that a contrast is drawn between the service that is to be rendered by the seven and that which is rendered by the apostles.

The Nature of Their Work

The precise duties of deacons are not as clearly defined as those of bishops, but sufficient information is provided to enable us to understand their function. The word deacon itself indicates that they constitute a special class of servants in the church. They are not the overseers of the church; they have no more voice in determining policy than any other member. Deacons must be willing to accept the role of a servant. Not all men will do this. Some want to be masters. If they can’t be overseers, they won’t work. But deacons must honor and respect the elders, accept the duties assigned to them, and be content to work under the general oversight of the eldership.

The nature of their work is illustrated by the function of the six men chosen to provide for the needs of the Hellenistic widows in the church at Jerusalem (Acts 6:1-7). Apparently, “everybody’s business became nobody’s business,” and these particular widows were being neglected in the daily ministration. [Were the Hebrews negligent because of cultural snobbery?] Even though the apostles recognized the need and importance of providing for all the widows, they said it was not proper for them to “leave the word of God and serve tables.” They were primarily concerned about the spiritual, not social, welfare of the saints. Today this must continue to be the prime concern of the elders of the local church.

The “multitude of the disciples” was instructed to select men of proper qualifications to be “appointed over this business” so that the apostles could “give themselves continually to prayer and to the ministry of the word.” This suggests that the work of deacons has the effect of allowing the overseers time and energy to deal with spiritual matters. That they were selected by the “multitude of the disciples” indicates that the church should select its own servants. That they were to be appointed “over this business” indicates that they were given the authority to act, and to make decisions with regard to the specific details involved in discharging their duties. Some elders today apparently are afraid to give deacons the authority to be over anything, and so involve themselves in the work which deacons should be doing that deacons become mere figureheads and the spiritual work of elders remains undone.

Kinds of Service Deacons May Perform

What kinds of service can deacons render for the church? Opportunities for deacons can be found on every hand. It is not necessary for deacons themselves to perform every task, but they should be placed “over the business” of the following areas of work. When their assignments have been made, the elders should be able to depend upon them for their assignments to be carried out.

Benevolence. One obvious area would be in the realm of benevolence, as indicated by the example of the Jerusalem church in Acts 6:1-6. Deacons should be placed “over the business” of seeing to it that proper assistance is rendered to any widows or other needy for whom the church is responsible (cf. 1 Tim. 5:3-16). But it should be obvious that there are other areas in which deacons may serve the church.

Caretakers. Deacons may be placed “over the business” of making sure that all necessary preparations for Bible Study and Worship have been completed. They can see to it that the building is clean and that songbooks and tracts are in their proper place. They should be responsible for seeing that the communion service has been prepared. And they should make sure that the baptistry is properly maintained. They should make sure that the lawn and parking areas around the building are properly maintained. When any function at the meeting house is over, they should make sure that the building is properly secured.

Ushers. Deacons should be placed “over the business” of ushering. They may both serve and select others to be ushers at each service, and make sure that all newcomers and visitors are made to feel welcome. Make sure that visitors receive a copy of the bulletin, and that they receive a Visitor’s Registration Card to fill out. They should remember that they have an opportunity to make a wonderful “first impression” upon any visitor who might attend.

Treasurers. Deacons may be placed “over the business” of keeping up with the treasury. A good man is needed by every church to make sure the bills are paid, and that the income and expenses of the church are accounted for properly. Regular reports concerning his stewardship of this work should be made to the congregation.

While teaching was not necessarily involved in the work of deacons, two outstanding teachers came out of the group of seven men in Jerusalem. Both Stephen and Philip were noted preachers of the word (cf. Acts 7-8; 21:8). Paul observed that “those who have served well as deacons obtain for themselves a good standing and great boldness in the faith which is in Christ Jesus” (1 Tim. 3:13).

Conclusion

The work of deacons is a responsible job in the local church, and responsible and willing people are needed to fill the positions. As we strive to abide in the doctrine of Christ, let us abide in this teaching also.

Guardian of Truth XXXIII: 22, pp. 684-685
November 16, 1989