Truth Magazine

By Mike Willis

But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that be were drowned in the depth of the sea. Woe unto the world because of offences! For it must needs be that offences come; but woe to that man by whom the offence cometh! (Matt. 18:6-7)

A church is privileged to have newborn Christians. They are babes in Christ (1 Pet. 2:2) who are weak and need to grow spiritually (Eph. 4:14). Watching them grow is encouraging to other Christians (1 Tim. 4:12). Having baptized my son Corey last year, perhaps I am more conscious of the spiritual growth of young Christians.

We have a burden of responsibility toward these young Christians to so conduct ourselves that we not be an occasion of stumbling to their soul. We should do nothing to discourage them or otherwise hamper their spiritual growth. We certainly should not place a stone of stumbling in their paths.

Little Ones Can Stumble

The word “offend” (Greek: skandalizo) means “to put a stumbling block or impediment in the way, upon which another may trip and fall; to cause a person to begin to distrust and desert one whom he ought to trust and obey; to cause to fall away” (Thayer’s Greek-English Lexicon, p. 576). The warning that we should not “offend” emphasizes the possibility of a Christian’s falling from grace (Gal. 5:4). There is a world of temptation into which many Christians fall. Their fall into sin brings them into condemnation.

The Calvinist doctrine of “once in grace, always in grace” is false. There would be no reason to warn of the danger of becoming an occasion of someone stumbling were stumbling into sin not possible.

Responsibility for Sin

The fact that one can become an occasion for another person falling into sin does not excuse that person from the guilt of his sin. Should I become an occasion for another person stumbling, he still would be accountable for his sin. Nevertheless, I would be held accountable for my sin – my sin of causing him to stumble.

Things Which Cause People to Stumble

As we witness the growth and sometimes the apostasy of little ones who have recently been baptized into Christ, we are able to identify some of the stumbling blocks which threaten their souls. Here are some of them:

1. Evil companions. The wicked are not content to be involved in sin; they must pull someone down with them. “For they sleep not, except they have done mischief; and their sleep is taken away, unless they cause some one to fall” (Prov. 4:16; cf. 1:10ff). Unfortunately, some of the wicked who induce young Christians to commit sin have been baptized and attend the services regularly. Sometimes the social activities of “Christians” are the very occasions for worldly “Christians” to cause younger Christians to stumble.

I have witnessed this in different local congregations. A group of worldly “Christians” begin sitting on the back seat, obviously uninterested in the worship and service of God. A new convert begins to sit with them and learns their ways. When he goes with them to recreational outings, he learns to swear, smoke, and any other things in which they are involved. These worldly “Christians” will be held responsible for leading these newborn Christians into sin. Jesus said, “It were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea” than to be an occasion of causing these little ones to stumble.

2. Indifferent church members (Rev. 3:14-15). Another cause of young people falling away from the Lord is indifferent church members. Have you noticed what becomes of the children of indifferent parents? The parents go through the motions of coming to church (at least once a week). They do not prepare for their Bible classes, half attend gospel meetings, seek every excuse imaginable for missing, etc. Sometimes their children obey the gospel. Soon they understand the lack of commitment of their parents and begin walking in their footsteps. When they turn 18 and are allowed to make their own decisions, they walk away from the church never to return. “It were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea” than that an indifferent church member become the occasion of someone falling away from the Lord.

3. Church squabbles. Fussing and fighting among the members causes weak and newborn souls to fall away from their Lord. Paul warned, “But if ye bite and devour one another, take heed that ye be not consumed one of another” (Gal. 5:15). When church fights occur, the members scatter. Some will stay where they are; some will attend another nearby congregation. Unfortunately, some members will quit altogether. “It were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea” than for a person to participate in a church squabble and become the cause of a young Christian falling away from his Lord.

4. False doctrine. Young Christians are especially vulnerable to false doctrine. Unlearned in the word of God, they are tossed to and fro and carried about by every wind of false doctrine (Eph. 4:15). When a false teacher assaults a church, the young members are his prey. We have witnessed a number of young preachers fall into the grace-unity apostasy. We see the vulnerability of young members to the loose teachings on divorce and remarriage. “It were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea” than a man be the bearer of false doctrine which causes a Christian to stumble into sin.

5. Hypocrites in the church. Anyone who has visited members who have fallen away has heard them explain their absence by pointing to the hypocrites in the church. Unfortunately there are some hypocrites in the church – men who serve at the Lord’s table but curse like a sailor, elders who are involved with women other than their wives, preachers who do not pay their bills and lie about it. Young Christians who witness this hypocrisy sometimes quit coming to worship. “It were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea” than to be a hypocrite who causes a Christian to stumble into sin.

6. Weak Christians. None of us is perfect. We all fall into sin from time to time. Peter was just such a man. When he fell into sin at Antioch, other Jews (including Barnabas) followed his example (Gal. 2:11-14). He was an occasion for many stumbling at Antioch. A private confession of sin would not correct that situation. A public rebuke of the sin and a public correction were necessary that the truth of the gospel could be preserved (Gal. 2:5).

Conclusion

Becoming the occasion of someone else sinning is a serious offence. Therefore, Jesus said, “Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire” (Matt. 18:8). Jesus was emphasizing the necessity of giving up anything which might cause us to be lost because we become the occasion of someone else stumbling into sin.

Occasionally our weaknesses cause others to fall into sin. When we recognize that is the case, we need to correct the sin in order that we can be forgiven. However, we need then to become concerned about the impact of that sin on others, making correction to lead them to repentance as well.

There are some Christians who are constantly kicking against the boundaries of God’s word, seeing just how close to sin they can come without actually committing it. They want to go mixed swimming, social drink, attend dances, and other things which they place in a “gray” area. What impact will they have on the young Christian? He will not stop where they stop. He will step further across the boundary, doing things which even they disapprove. Then, he wilHI defend his conduct on the grounds of what he sees in their lives. Would you want to enter judgment bearing the responsibility of leading these newborn Christians into sin by your participation in, at the best, questionable activities? “Woe unto the world because of offences! For it must needs be that offences come; but woe to that man by whom the offence cometh!” (Matt. 18:7)

Guardian of Truth XXXIII: 9, pp. 258, 278
May 4, 1989

By Irvin Himmel

Mary Magdalene was the first to see Jesus after his resurrection (Mk. 16:9). When he spoke to her, she supposed that he was the gardener. It was not until he called her by name that Mary turned and said to him, “Rabboni,” which means Master.

Jesus said to Mary, “Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God” (Jn. 20:17).

Why did Jesus forbid Mary Magdalene to touch him? This questions is puzzling especially in view of the Master’s having said to others following his resurrection, “Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me, have” (Lk. 24:39).

Also, it was after his resurrection and before he ascended to, the Father that Jesus said to Thomas, “Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing” (Jn. 20:27).

For what reason would some be invited to handle his body while Mary was forbidden to touch him?

Shortly after the appearance to Mary, Jesus met certain Women as they went to tell his disciples about the empty tomb, “And they came and held him by the feet, and worshiped him” (Matt. 28:10). Why were they allowed to hold him by the feet but Mary was prohibited from touching him?

The key to this puzzle seems to be in the meaning of the word “touch” as it is used in John 20:17. It denotes much more than reaching forth with the hands to make contact. It signifies “to cling to, lay hold of” (Vine). The New King James Version renders it, “Do not cling to Me.” The New International Version translates it, “Do not hold on to me.”

Mary longed for unbroken fellowship with her Master. She wanted to cling to him. Jesus told her not to hold on to him, for he had not yet ascended to. ‘ the Father. The constant communion which she desired must wait until after his return to heaven. Jesus would not resume his daily visible association with his followers. He would soon leave this physical realm to be with the Father on high. The fellowship which we now have with Christ is far richer and need not be interrupted.

Now that Jesus Christ has ascended to the Father and is seated at his right hand in the heavens, we should cling to him and hold to him.

(1) We have fellowship with Christ. Through submission to the gospel we are brought into a shared relationship with our Savior. And truly our fellowship is with the Father, and with his Son Jesus Christ” (1 Jn. 1:3). This divine and precious communion is sustained by our walking in the light, confessing our sins, keeping his commandments, loving one another, abiding in him, believing in him, and overcoming the world.

(2) The Spirit of Christ dwells in our hearts by faith. “And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying , Abba, Father” (Gal. 4:6). Paul prayed for his brethren that they might “be strengthened with might by his Spirit in the inner man; That Christ may dwell in your hearts by faith” (Eph. 3:16,17). “Let the word of Christ dwell in you richly in all wisdom” (Col. 3:16).

(3) We are to hold on to our profession of him. “Seeking then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession” (Heb. 4:14). One who confesses that Jesus is Lord should stick to that acknowledgment. “Let us hold fast the profession of our faith without wavering” (Heb. 10:23).

(4) We are to cling to the Lord. The converts to Christ at Antioch of Syria were exhorted by Barnabas, “that with purpose of heart they would cleave unto the Lord” (Acts 11:23). The true disciple continues with the Master, abides in him, and refuses to turn loose.

To Mary Magdalene the crucifixion of Jesus was a horrible experience. Perhaps her hopes were shattered. To see the Master alive brought joy indescribable. She yearned for his abiding presence, but Jesus was not long to remain in the visible flesh and bone body. She must not hold on to him. Soon he would ascend to the Father. After the ascension and the sending of the Spirit to guide the apostles, uninterrupted fellowship began to be offered through the gospel. No longer does the Master forbid clinging to him. Through the message of the apostles he encourages us to come to him, to abide in him, and to hold constantly to him.

I will cling to my Savior and never depart,

I will joyfully journey each day,

With a song on my lips and a song in my heart,

That my sins have been taken away.

Guardian of Truth XXXIII: 8, p. 244
April 20, 1989

By Bobby L. Graham

About thirty years ago at the Holt-Wallace Debate in Florence, Alabama, brother G.A. Dunn remarked to this writer’s father that most problems that had come about among the Lord’s people related to money. Whether his judgment was -precisely correct or not, experience indicates his remark apropos. The variety of problems involving money in local churches and among different local churches has included disdain for the very idea of a local-church treasury, reluctance to use the money collected, and looseness in the use of church funds.

A Local Church Treasury

The first congregation in Jerusalem had a treasury under the control of the apostles. Acts 4:32-5:10 demonstrates that generous saints funded the physical assistance of their brethren’s daily needs. The funds likely never made it to the bank, but a fund was initiated and maintained for an indefinite period of time for the expeditious meeting of needs.

When the apostle was trying to raise funds for the physical needs of the poor among the saints in Jerusalem, Paul instructed local churches in Galatia and Achaia to do as the Christians in Macedonia were doing in this matter (I Cor. 16:14; Rom. 15:26; 2 Cor. 8:1-7). He told them to store up (“treasure up” in Greek) their money collected on the first day of every week to prevent the necessity for collecting it upon his arrival.

From these two accounts it is easy to observe that an appointed work justly belonging to a local church is the only justification needed for a local treasury, for it helps to expedite work assigned by the Head of the church. Because some works continue over a long time, it is wise to maintain a standing treasury to meet the continuing needs. When the money was collected at Corinth, it remained in a pool or fund for some time. How long that time was, makes no difference in the matter of justifying a local treasury. When a church agrees to support a preacher at home or in another area, it usually exercises prudence in making sure that it has sufficient funds to meet its commitment to the man, either through periodic contributions alone or through both contributions and money treasured up in the event of loss of income to some of the local contributors. Those who decry the scripturalness of a local treasury need to open their eyes to these Scriptures and the wisdom of conducting the Lord’s work in a predictable manner, as much as possible.

Reluctance to Use Money

To some brethren the treasury seems to be an end in itself. The sole reason for having it is to have it. Oh, some quip that the money is needed for unexpected events such as building or equipment repairs or disaster-caused needs among saints. The point that needs to be seen, however, is that they see no imperative for proclaiming the gospel in a single place to the benighted souls of earth. To such the highest calling for that money is to repair the air conditioner, replace the roof, or send $100 to brethren hit by a hurricane. (Such writing does not mean that such needs do not exist and they should not be prepared for by a church.) Evidently they have forgotten they need to sound out the gospel like Thessalonica (1 Thess. 1:8), send men to plant the gospel and strengthen the saved like Antioch (Acts 13:1-3), receive laborers in the gospel and send them forward on their journey as in 3 John 5-8, and be partners with workers in their needs (Phil.4:15,16). Is it possible they have closed their eyes to some among than who have medical needs, housing needs, or other physical needs that they are unable to meet except with a forty-year debt. Brethren, need to be more generous in seeing and meeting legitimate needs. We do not need to be loose with God’s Word, but we need to be liberal toward those described by the Lord as objects of our help.

It might be wise to remember that a brother doesn’t need to be penniless before the church can help him. When the congregation waits that long, it only increases the amount of help it must give him. Greedy church treasurers, elders land brethren who close their eyes to needs for the gospel and the needs of evangelists, and churches who disregard the needs of the poor among the saints win answer to God for their neglect. I’ll tell you frankly that the judgment will not be pleasant for such as these.

Some churches envision no more noble use for “their money” than saving it. Could they possibly be concerned about the banker’s needs? Do you think they might be saving it until Jesus returns? Just think of it: they win be able to turn over to the Lord all that money! What a joy that will be. Oh, brethren, how carnal we are. We are willing to give the Lord money, but not souls. Is such really the mission that he has given us?

To those who sincerely fear an emergency need which the local church could not meet without a sizeable fund, some remarks are addressed. Most of the emergencies that brethren anticipate never materialize. When an emergency does arise, brethren who have been taught properly will respond properly. We need to be teaching Christians to be liberal and to respond to increasing needs. Elders who truly lead will teach and challenge the people to rise to needs according to their ability and even beyond their ability (2 Cor. 8:1-6). Christians who learn that the Lord does not seek theirs but them will be better prepared to give themselves unreservedly, with the effect of considering all that they possess as belonging to the Lord (2 Cor. 8:5; 12:14). If the need arising exceeds the church’s capacity, there is always the route of borrowing, to which we resort for buildings. Why not for other needs in those very few instances where needed? There is also a lack of trust in brethren in the local church to respond favorably, as well as in brethren in other churches to assist in time of need.

In conclusion remember that every appeal to Christians to give of their financial means was accompanied with the work for which the money would be used. All giving in the New Testament was done for a work. None was ever given to accumulate and hold a large fund I May we all learn the lesson and do likewise!

Guardian of Truth XXXIII: 9, pp. 257, 279
May 4, 1989

By Bill Dodd

Luther Blackmon was an interesting, colorful, and in some ways a unique man. He grew up on a farm in Texas, migrating to Houston while still a very young man. Even though he quit school in the ninth grade, he could quote line after line of Shakespeare and possessed a massive English vocabulary; furthermore, his lack of formal education did not deter him from taking on some of the champions of evolution in Life Magazine, moreover, he shared the same pulpit with the illustrious Roy E. Cogdill in the 1940s.

Luther was a very effective preacher in the pulpit. He was very dynamic as well as colorful. Popular audiences, as well as preachers, enjoyed hearing Luther preach. He -was also a very effective writer. Luther’s fort6 as a writer, in my estimation, was his ability to write pithy and punchy short articles. He once said that the advantage of the short article is: “You will not come as near writing yourself into a corner and thus proving that you did not know what you were talking about in the first place.”

It has been mentioned already that Luther was a very colorful man; he possessed a delightful sense of humor. His notorious exploits of absent-mindedness gives additional color to his life. Even though he could quote massive amounts of Scripture, his capacity for forgetfulness sometimes rendered him hilarious. One such example of this hilarity surrounds the story of his borrowing an “A” model car and giving a number of young ladies a ride to a gospel meeting only to forget the car and the young ladies, catching a ride home with someone else. He also had to mount a compass in his car to keep from getting lost.

Some may raise some questions pertaining to my credentials for writing his biography. Let me say forthrightly that I don’t have any credentials. I will say that I loved and appreciated Luther Blackmon. I knew him for a short time in Northern Ohio (1967,68). Brother Blackmon was an encouragement to me when I was a struggling young preacher. He thought that he saw some things in me that others had not seen, or at least if they had, for the most part, they kept it to themselves. Perhaps someone more qualified for such an undertaking would come forth in the near future for such an undertaking. This needs to be done while some of his contemporaries are stiff living. In the meantime, I would appreciate receiving any information about the life of Luther Blackmon. Also, I would appreciate some critiquing of his abilities as a preacher and writer. Any advice would also be appreciated.

Guardian of Truth XXXIII: 8, p. 235
April 20, 1989