Truth Magazine

By Stan Adams

The scenario is familiar to many who preach the gospel. A group of preachers get together and eat and often the question of support comes up. One brother will lament the fact that he is struggling, and just doesn’t know how he will make it. Often the subject turns to all the “difficulties” one has with the community and with the “brethren.” Often those who preach forget that they are “the brethren” also.

I realize that not every preacher is supported as he should be, and that many are truly struggling. This should not be, and brethren should liberally support those who labor in the spread of truth. I also believe that many have legitimate difficulties, and that many Christians are not behaving themselves. But I would like for all of us to consider, whether we really are “suffering” as much as we imagine. It is time to say a word of thanks for those who have born the brunt of abuse, and have truly given of themselves, and sacrificed, to proclaim the precious word.

I believe that if most of us would be honest, we would realize and admit, that we have it better, financially, than those who have gone on before. Just a casual conversation with older gospel preachers, will reveal that many of them often preached for nothing, financially. In an age when many gospel preachers, seem to think of preaching as a career (in the same genre as promotions at the plant), I believe many need to consider just what preaching is about.

I am fortunate to be a preacher’s son, and consequently, to have been privy to conversations by many gospel preachers through the years. I can remember my father speaking of a time, when he and others were offered a deal by liberal brethren, if they would consider preaching it “their way.” He and others refused even though it meant financial burden. I also remember him speaking of a time when he was paid with chickens and squirrel meat. More than once he was paid with the “change” from the collection plate. Often he furnished rides to others who preached on appointment, and among all of them, they hardly made enough to meet expenses. When he started preaching, he received $35 per week. He could have made more money as a chemist and a musician, but he loved preaching. So did Mom and they were not going to quit, simply because the brethren were unable, or unwilling to pay better. We have lived in some places that might have been condemned, called preachers houses, but they were home to us, because they were filled with love. I know that Mom and Dad often made themselves sick, wondering where the money would come from to buy groceries, but it always seemed to be there. He was “docked” for any Sunday he was away, and often performed funerals at great distance for nothing. This was a time when brethren believed generally, that preachers ought to be willing to suffer, or they were not worth anything. It was a learning time.

I recall hearing Weldon Warnock, Connie Adams, C.D. Plum, Barney Keith, Tom Icard, Paul Casebolt, and a number of others, speak of similar circumstances. Recently, I learned that my brother-in-law, had a similar experience. Generally, this learning period is over and most gospel preachers are treated with respect and it is recognized that they must be able to feed their families, and it is not wrong for them to have a little of this world’s goods, also.

This has been made possible, because of a number of gospel preachers who have unselfishly stood, when it would have been easier to quit. They lost support for standing for Truth. Their wives and children stood with them, and realized that it was for righteousness they were suffering. This was a generation that did not view preaching as a “professional position,” with steps. They went where they were needed most, and preached the same way everywhere without fear of any man. Their bellies may have been empty, but there hearts were on fire for Truth.

I do not believe that it is wrong, to recognize these faithful soldiers and to say a much overdue thank-you to them for their faith and their inspiration. To those of this generation, let us take note of those who have refused to compromise principles for a chance to preach at a “super” location. Let’s view preaching as a blessing and quit complaining over our sad plight. We have it great comparatively.

To those who are struggling, our hearts are with you, and we say for you to get the word out to faithful brethren who are willing to faithfully support sound preaching.

To congregations who are forever waiting for the “roof to fall in,” and have several thousand dollars in the bank, while good preaching brethren are hurting for lack of support, have some faith, and support the preaching of the gospel. So what if you have a big account balance. If the roof really fell in, or the air conditioner really broke, don’t you think that the average member, would “chip in” a little more to take care of that need? Why do we pay insurance premiums?

Spiritual Israel has unlimited potential and resources. If we set our minds to it we could really spread the gospel throughout the world. The men are in position, the fields are white, and we live in a prosperous time when brethren have sympathetic attitudes toward preachers. The only thing holding us back is ourselves, and our own lack of zeal. We should be willing to spend every dime for the spread of the gospel. Let’s not be covetous with God’s resources.

Again to those who have made it a little easier to preach the gospel, “Thank you.” To faithful preachers wives, who have stood by their husbands through very lean times, thank you for your inspiration. To families of preachers who have done without, so that brethren can be more spiritual, thank you, also. May we all love the Lord with the same intensity as these, and never let financial setbacks deter us from our course.

How beautiful are the feet of those who peach the gospel (Rom. 10:15).

Guardian of Truth XXXIII: 18, pp. 563, 567
September 21, 1989

By Ron Daly

The Holy Spirit through Paul, the Lord’s apostle, enjoins, “And whatsoever ye do, in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father through him” (Col. 3:17). In the context of 1 Corinthians 10, discussing Israel’s idolatry, and fornication, Paul warned believers to “flee idolatry” (v. 14), to have no “communion with demons” (w. 16-22), and to do only the things which “edify” and demonstrate love toward the “conscience” of the other (vv. 23-33). It is in this setting that the Holy Spirit says, “Whether ye eat, or drink, or whatsoever ye do, do all to the glory of God” (v. 31). In Ephesians 5:20, Paul states, “Giving thanks always for all things in the name of our Lord Jesus Christ to God, even the Father. . .”

All of these passages clearly illustrate the necessity of doing all to “the glory,” or wonderful and majestic power and splendor of God. And, when this is done we can truly “give thanks for all things in the name of our Lord Jesus Christ.” But a thing is done to his “glory, ” and “in his name” only when it is performed in the recognition of his sovereign authority. He has “all authority,” and this authority is revealed to men and bound on men through his word which stands written (Jn. 12:48; 1 Cor. 2:9-13; 2 P t. 13; Jude 3; 2 Tim. 3:16-17). So, in things religious the crucial question is always, “What saith the Scriptures?” “What stands written?” It matters not what issues are being discussed, the authoritative answers are only found by searching what God spoke, Christ brought, the Holy Spirit revealed, the apostles wrote, taught, and preached, and the early church practiced under apostolic guidance, for revelation came from God, to Christ, by the Spirit, through the apostles and other inspired writers, and finally in the bound volume of the book which we have (Jn. 12:48; Jn. 16:13; Eph. 3:3-5; Jude 3; Col. 4:16, etc.).

The singing of “psalms, hymns, and spiritual songs” is an act of worship by which we praise God, and “teach and admonish one another” (Rom. 15:9; Acts 16:25; Col. 3:16). God’s word regulates our activities in the assembly, and in private worship with regard to the kind of music we must offer unto him. The Scriptures teach us that God obligates us to engage in singing, to the exclusion of mechanical instruments of music relative to the individual’s acts in his private devotion.

Luke wrote, “But about midnight Paul and Silas praying were singing praises and the prisoners were listening to them” (Acts 16:25). James penned the following, “Is any among you suffering misfortune? Let him continue praying. Is any cheerful? Let him continue singing praises” (Jas. 5:13). Paul and Silas were not in a public assembly of worship, they were in prison. The action ascribed to them was performed out of a congregational gathering; individual, private devotion is expressed. The singing of praise commanded by James is to be done by any one who is cheerful – individually, privately.

So, in the case of Paul and Silas engaging in the private worship of God in song, out of the assembly, we have an apostolic example of singing without mechanical accompaniment. In James’ text, the Holy Spirit commands the cheerful one to sing praise. Therefore, by direct statement and example we learn that singing is the only kind of music authorized by God in private worship, such as in one’s home. This being true, if one may add a different type of music to his private worship other than what God requires, may he (we) not do the very same thing in congregational worship, and for the same reasons?

Some argue, “I agree that it would be sinful to sing with mechanical instruments if such singing were done as an act of worship, but we may sing ‘psalms, hymns, and spiritual songs’ for entertainment with the mechanical instrument and not be guilty of sin.” This argument has two very dangerous implications, viz. that one may properly sing “psalms, hymns, and spiritual songs” for entertainment (and we do not speak here of the joy and good spirit which comes from singing meaningful songs, but mere show, display of talent, and without full regard for the words and sentiment expressed by the songs), and that one may add mechanical instruments, even though God gives us authority for singing only. Therefore, instead of giving scriptural justification for the practice, this argument compounds the sin!

Furthermore, not only is it sinful to use mechanical instruments with singing in private worship, we are put at a very great disadvantage in making our verbal defense against this same practice among the denominations, the Christian Church included, because of the doctrinal in: consistency involved. If they violate the Scriptures by going beyond the teaching of Christ, and repudiating the authority of God’s word, and by adding an element to worship which is foreign to the New Testament, so do we, when we do the same thing!

May a Christian have a piano or other musical instrument in his home? Yes. May a Christian play secular music upon the musical instrument? Yes. These things are not the issue. The question is, may a Christian (or anyone else) use mechanical instruments of music as an accompaniment to the singing of “psalms, hymns, and spiritual songs” in private worship? We answer unequivocally no, because there is no authority provided for such in the New Testament. The conclusion is, it is sinful for one to sing religious songs with mechanical instruments of music at any time, on any occasion, in any place, and for any reason.

Guardian of Truth XXXIII: 18, p. 555
September 21, 1989

By Ron Halbrook

III. Apostasy Through Centralization

A. Danger of Apostasy. If we are disciples of Christ, we cannot substitute some other pattern for his own pattern of independent and autonomous churches, each overseeing its own work. When elders advocate a different practice, they speak “perverse things” which lead men away from Christ in the name of following him (Acts 20:30). When preachers defend another practice, they “depart from the faith” and fail their mission to “preach the word” and to “charge some that they teach no other doctrine” (1 Tim. 4:1; 1:3; 2 Tim. 4:2). Brethren who follow such elders and preachers are following blind guides – “both shall fall into the ditch” (Matt. 15:14).

B. Pattern of Centralization. Over and over in history, the people of God have proven themselves vulnerable to the temptation to centralize their work. In the pattern of apostasy, Israel desired a king, large city churches carried out area-wide programs leading to the papacy, and brethren formed missionary societies one hundred years ago. Churches today centralize their work of evangelism in the Herald of Truth, benevolence in orphanages, and edification in church supported colleges.

C. Revelation vs. Substitution. We must learn again the vital difference between divine revelation and human substitutions. Is Jesus Christ divine, or only a great human teacher? Must we immerse in baptism, or will sprinkling do? Are we limited to singing, or is playing instruments acceptable? If the church is to preach the gospel, does that exclude from its mission political work, economic reforms, social service, and entertainment? When God revealed the local church and equipped each one to do its own work, may we substitute churches working through human institutions (church supported schools, camps, orphanages, colleges, etc.) and the centralized elderships of the sponsoring church idea (Herald of Truth, World Radio, etc.)? If any one of these substitutions is acceptable to God, all of them are!

D. Divine vs. Human Organization. Does the authority of God’s Word and the voice of his Son mean anything to us? The voice of the Good Shepherd authorizes the local church to conduct its own work of evangelism, edification, and benevolence. It may use agents and methods, buy goods and services. We can all agree to that because the divine organization of the church is revealed – thus saith the Scriptures! But church donations to human institutions, including the brotherhood eldership of sponsoring churches, for any endeavor, is emphatically not authorized in the teaching of Christ. Since the law of Moses authorized a priesthood from Levi and “spake nothing” concerning Judah, the effect was to forbid, exclude, and prohibit priests from Judah (Heb. 7:14). To bind circumcision today, when the inspired men “gave no such commandment,” is to pervert the gospel (Acts 15:24; Gal. 1:7). God’s revealed plan for the local church has the emphatic effect of forbidding, excluding, and prohibiting us from forming human institutions to coordinate and centralize the work of the churches.

E. What’s the Difference? “What’s the difference? We are all doing a good work either way,” someone says. It makes a great difference to God, whether it does to men, whether we speak “as the oracles of God” or not. It makes a big difference to God whether we practice what is revealed in “the doctrine of Christ” or go beyond that revelation (1 Pet. 4:11; 2 Jn. 9). God’s plan for the local church is in the Bible, in the oracles of God, in the doctrine of Christ. We can put our finger on the Book, chapter, and verse for it. Now, here is the difference: human institutions, societies, conventions, boards, headquarters, and centralizing elderships for church cooperation are not in the Bible. They are not in the oracles of God, not in the doctrine of Christ. We can not put our finger on the Book, chapter, and verse which authorizes any of them!

F. Centralization Is Just One Phase of Apostasy. It is no accident or coincidence that the big city churches of the 1940s which aspired to be sponsoring churches also wanted to use much of the money raised for a massive benevolence program to the general public in Europe – a sort of Marshall Plan for the churches of Christ. These same churches became much interested in supporting colleges, orphanages, camps – and then clinics, convalescent homes, hospitals, and something called “medical missions.” These same churches pioneered church kitchens, “fellowship halls” (euphemism for rooms used for suppers, parties, and games), recreational programs, and “family life” centers (glorified gymnasiums). These churches are into everything from job training to legal services. These same churches are broadening their concepts of grace and fellowship, participating in ministerial associations and interdenominational services, and generally entering the mainstream of Protestant denominationalism.

It is no accident or coincidence that our studies for three days have covered that whole spectrum. Those of us who protest “liberalism” realize that this problem is much deeper than one specific program or issue over which we differ. The fundamental problem is a gradual loss of respect for the authority of God’s Word – a creeping “loose constructionism” opening the way to a whole complex of concepts and, practices which are foreign to the Bible. Such teaching eats as a vicious and violent cancer deeper and deeper into the vitals of faith (2 Tim. 2:17; 2:13).

Conclusion: Let Us Stand With Christ – Hear His Voice! Those who love the Good Shepherd and hear his voice must not be seduced by illusions of a grace, peace, and unity which tolerate liberalism. Rather we must take the mighty weapons of truth and press the war against apostasy, “casting down imaginations, and every high thing that exalteth itself against the knowledge of God,-and bringing into captivity every thought to the obedience of Christ” (2 Cor. 10:35). We are not trying to destroy souls – we are trying to destroy the digression that destroys souls. We do not hate our digressive brother, but labor in love to convert him from the error of his way in order to save a soul from death and to hide a multitude of sins (Jas. 5:19-20).

As much as we love our erring brethren and long for fellowship with them, we love Christ even more and desire fellowship with God above all other desires. The lines of truth and fellowship are drawn by the Lord himself in Scripture. They are not ours to barter and negotiate. We cannot apologize for them nor compromise them – not in this place, or any place, not at this time, or any time. We can extend hands of love, courtesy, and concern for the welfare of our erring brethren, but not “the right hands of fellowship” which betoken unity in Christ, in work, and in worship.

Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: For he that biddeth him God speed is partaker of his evil deeds (2 Jn. 9-11).

May God help us all to accept and to abide in the teaching delivered by our Lord and Savior Jesus Christ.(1) May we follow the voice of the Good Shepherd, and flee from the voice of every stranger.

Endnote

1. Another sign of digression is the effort to limit “doctrine of Christ” in 2 Jn. 9 to the doctrine that Jesus is the Christ. This limitation greatly broadens the lines of fellowship, but it is a false unity. My book on The Doctrine of Christ and Unity of the Saints (Marion, Ind.; Cogdill Foundation Publ., 1977) is a detailed examination of 2 Jn. 9.

Guardian of Truth XXXIII: 18, pp. 556-557
September 21, 1989

By Clinton D. Hamilton

This is the first column as query editor of the Guardian of Truth I have written. It seems appropriate, therefore, for me to express some introductory comments.

Comments About Hoyt Houchen

All of us express to Hoyt Houchen sincere gratitude for his work in editing this column with diligence, grace, and sincerity. Those who know him respect him and appreciate his dedication to truth as revealed in the faith. His loyalty to the Lord is unquestioned and his desire to adhere to Bible teaching is well known. Those who are acquainted with his work are convinced of his goodwill, devoutness, and genuine humble spirit. He, as the editor of this column, has left a tradition of good work and Bible adherence.

Purpose of Writing

My work schedule in heavy. It was after several days of reflection about it that I finally accepted the invitation of Mike Willis to edit this column. Many brethren have insisted that I write more. This I have determined to do. But I had given no thought to commence such by editing a query column, although I have always appreciated the challenge of well phrased questions in the search for truth. Questions can clarify and they may also confuse. If the respondent understands the querist, much good can come from the communication. However, both need to understand each other. It is proverbial to say that “fools ask questions that wise men cannot answer.” It is true that some questions may be posed to which no one can give answer.

The purpose of this column under my editorship will be to deal with the Bible related questions and to respond to these to the best of my ability, seeking always to respond with what the Bible teaches. One recognizes that knowledge of the truth is not uniform among all of us. What may be perfectly clear to one may appear to be not clear to another. Hopefully the analysis, argumentation, and conclusions expressed in this column will accord with the truth for it will be the focus of the studies detailed herein.

As a student of the Bible, I have been thrilled with the richness of the revelation of the mind of God. That he would share his thoughts with men is almost overwhelming. When I read his word, I keep in mind what it is that I am reading. Since man is made in his image (Gen. 1:26,27) and since he is the author of the word (1 Cor. 2:9-13; 2 Pet. 1:19-21; Jn. 17:17), one can expect to understand his revelation because it is rational, agreeable to the reason of men (1 Pet. 2:2). Logikon in this latter passage, which is translated spiritual in the American Standard Version, occurs one other time in Romans 12:1. However, int eh King James Version, it is translated reasonable in Romans 12 and sincere in 1 Peter 2. There is an important element for all of us in these passages. Man is a creature of reason because has rational nature by design of God. His revelation is directed to this rational nature in words which can be understood when one reads them (Eph 2:1-7). Wherein we fail to understand, the fault lies not with God but with man. Believing, therefore, that men can understand the revelation, this column will be written. Wherein either of us does not understand, there is something hindering that understanding.

Before one undertakes such a task as editing this column, one needs to understand the policies and attitude of the editor. Accordingly, I queried the editor carefully to ascertain policies under his editorship about the freedom of one who edits the column in his writing. Upon being fully assured that I was free to express my analysis, argumentation, and conclusions without any impediment from the editor, I knew I could be comfortable in editing the column. He, of course, asks for himself the same freedom, which is altogether proper.

One of the basic purposes in my editing this column will be to bring people together on the basis of the faith. There is no desire to create friction and to cause ill will among brethren. Another purpose Will be to express revealed truth, not personal opinions and views which might create confusion. It also shall be the purpose to deal with the issue in the questions in relation to revelation and not to deal in personalities. It shall not be the purpose to disparage, ridicule, or provoke other persons. One can deal with scriptural responses to questions without being hateful or ill-willed toward others. Typically questions will be answered as briefly as possible. However, it may be necessary to set the context for answers which the questions do not put in the context. Frequently, a brief answer can be misunderstood, if context is not properly given to it. This is a judgment issue with which not all persons might agree.

Because of the limitation of time and space, not every question that may be sent can be dealt with in the column. I have been given complete latitude and freedom to choose which questions to answer and what answers to express. Mike Willis, the editor, only wanted my pledge to be scriptural which, of course, was my intention expressed to him.

It is in the preceding context that I begin this work and in which I purpose to execute it throughout my tenure as editor of the column. I do not propose to be speculative and to deal with issues that would fall in the category of foolish questioning that will create envy, strife, railings, evil surmising, and wranglings (1 Tim. 6:3-5; 2 Tim. 2:23-26; Tit. 3:9). The intent will be to minister toward godliness (reverence and respect for God). Now to a question which was forwarded to me by the editor from a reader.

The Holy Spirit

Question: “Please explain Luke 11:13, Acts 5.32; Romans 5.5; 2 Corinthians 1:21-22, 5:5; and Galatians 4:6 in reference to the Holy Spirit.”

Reply: Deity has three persons in the total class deity. These persons are Jehovah, Jesus Christ and the Holy Spirit (Gen. 1:1-3; Jn. 1:1-3,14,18; 1 Cor. 2-10, et.al.). Humanity from the beginning has been composed of billions. But what makes one a human being and to have the quality of humanity is that which each has. Likewise, whatever attributes there are of deity are those held by each member of the class. There is one humanity and there is one deity. This should not be difficult for us to understand. This is a fundamental concept which will underlie the response to this question.

Jesus promised to send another Comforter (Jn. 14:16-19). Comforter, parakletos, means one who is an advocate, succorer, helper, or guide. Another, allos, means one of the same kind or nature as opposed to heteros, one of a different kind. As Jesus had been the guide or helper, the Holy Spirit is to be one of the same kind. It is the Holy Spirit who is to come when he has gone away for the purpose of guiding them and to be with them. He would bring to their remembrance what Jesus had taught (Jn. 14:26) and would reveal what they had not been ready to receive when Christ was with them (Jn. 16:12,13). About the mission and work of the Holy Spirit much is taught in the Bible. The passages cited in the question are some of this revelation.

The truth, the faith, revealed by the Holy Spirit is to guide men in their relation to God (1 Cor. 2:13; 1 Thess. 2:13). Led by the Holy Spirit, we are baptized into one body (1 Cor. 12:13).

Christ dwells in our hearts by faith (Eph. 3:17). Since Jehovah, the Son, and the Spirit have the same nature, one can easily deduce that the Spirit and God dwell likewise. The issue of in-dwelling, therefore, should not be considered a mystery with reference to the Holy Spirit and not with reference to God and Christ. Our lives are hid with Christ in God. Christ in us is the ground of the hope of glory (Col. 1:27).

The context of Luke 11:13 shows that human fathers having love and affection for their children are able to give them good gifts. These parents have sins and sometimes evil motives but if they can give good gifts, then certainly God who is pure and sinless can give the Holy Spirit as a gift to them that ask him. That is exactly what happens when one obeys him (Acts 5:32). The apostles were witnesses of that to which they testified and so is the Holy Spirit whom God gives to all those that obey him. One receives the Spirit by the hearing of faith (Gal. 3:2) and his works are reflected in one’s life (Gal. 5:22). One walks by the Spirit in order not to fulfil the lust of the flesh (Gal. 5:16). If one does not so walk, he grieves the Holy Spirit (Eph. 4:30). Timothy was to guard the good things which had been committed to him through the Holy Spirit which dwells in us (2 Tim. 1:14). We are made partakers of the Holy Spirit (Heb. 6:4). To a person of faith there is no dispute of this point. The Spirit bears witness to us through or by the word of God (Heb. 10: 15-17). God, Christ, and the Holy Spirit are in us when we are led by his revelation. That the Spirit dwells in us, is given to us, or sent into our hearts is not debatable with a person of faith. The revelation of God declares this.

God’s love “has been shed abroad in our hearts through the Holy Spirit which was given unto us” (Rom. 5:5). All God’s blessings or grace are made available to us through the word of God, the gospel, of which the Holy Spirit is the revealer (Tit. 2:11,12). The work of the Spirit as he was sent by the Son to do is the means of the pouring out of God’s love in our hearts. The love of God comes to fruition in us when we are led by the Holy Spirit.

The token or pledge that God has given to those obedient to him is the Holy Spirit (2 Cor. 1:21,22). God’s pledge that the blessedness that he promises will be forthcoming is the Holy Spirit (2 Cor. 5:5; Eph. 1:14). God’s sending the Holy Spirit to reveal the truth and to dwell in our hearts is the pledge, earnest, or token that what he promises will be ours. He is in those who are led by faith.

Because we are sons of God, he sends the Spirit into our hearts (Gal. 4:6). We are sons of God by faith in Christ Jesus because we have been baptized into Christ (Gal. 3:26,27). Those that are led by the Spirit are the children of God (Rom. 8:14). When men are led by the Spirit whom God and Christ sent, they are sons of God and have the Spirit of God in them. It is not a mysterious direct operation that is unpredictable and wholly emotional. It is really a matter of faith by which one is to walk (2 Cor. 5:7). Faith is created by the word of Christ (Rom. 10:17). When one walks by faith doing his revealed will, God promised the Holy Spirit to dwell in his heart. One begins in the Spirit and remains in the Spirit by walking by his revelation (Gal. 3:3). Sanctification of fife or conduct is evidence of the Spirit’s dwelling in one’s heart (1 Thess. 4:8). How comforting this should be to a Christian that God’s pledge or earnest, the Holy Spirit, is in us. Believers know because of the word of God and should live with this assurance, being led by the Holy Spirit.

Guardian of Truth XXXIII: 18, pp. 549-550
September 21, 1989