Truth Magazine

By Johnny Stringer

Sadness burdens our hearts as we contemplate the division that exists among brethren in Christ. Some of us cannot in good conscience participate in activities that many churches of Christ engage in. For example, many congregations give money to institutions which have no scriptural right to control the money of churches. Those of us who oppose this institutionalism cannot be a part of churches which engage in it, for our participation in the actions of those churches would violate our consciences. Hence, to avoid participation in what we believe to be wrong, we must separate ourselves from institutional churches. Division, therefore, is inevitable.

Yet, many institutional brethren do not understand why there cannot be peaceful co-existence between institutional and non-institutional brethren. They point out that within non-institutional congregations, there are numerous disagreements. Some do things that others cannot in good conscience do; yet, we tolerate one another so that the peace and harmony of the congregation is not destroyed. For example, there are disagreements on whether Christians may participate in war, be policemen, or have a Christmas tree. God’s word is clear, but in trying to apply biblical principles to the many circumstances of life, brethren do not always reach the same conclusions. In such cases, we exercise the tolerance taught in Romans 14. Why, then, it is argued, can we not be as tolerant with those who disagree with us on the institutional question as we are with those who disagree with us on these other questions?

Two Kinds of Questions

There is a vast difference in the nature of the institutional question and the nature of these other questions-These other questions pertain to private, individual practices. Each individual can practice his belief without affecting anyone else. No one must participate in anything which violates his conscience. Hence, the peace and harmony of the congregation does not have to be affected. This is the kind of questions discussed in Romans 14.

The institutional question, however, is in a different category. It pertains not to the private practice of an individual, but to the collective activity of the congregation. Each individual cannot practice his belief without affecting anyone else; rather, all in the congregation participate. Hence, if some cannot in good conscience participate, the peace and harmony of the congregation is necessarily affected. To apply Romans 14 to a question involving collective activity is to apply it/to a type of question it was not written to deal with.

It is argued, however, that if there are two congregations in an area, one institutional and one non-institutional, then the brethren who are non-institutional do not have to participate in the practice which violates their conscience. They can be members of the non-institutional church; and since they do not have to be involved in the practices they think are wrong, they can exercise tolerance toward those in the institutional congregation – just as they do toward those with whom they differ on questions involving private, individual practices. Hence, the non-institutional and the institutional brethren can overlook differences, accept one another, announce one another’s gospel meetings, etc. Of course, if noninstitutional brethren could exercise such tolerance toward institutional brethren, we could do the same toward churches using instrumental music in worship.

Binding Practices on Others

One reason this is impossible is that institutional brethren bind their unscriptural practices on others. In matters of private, individual practices like those described in Romans 14 no one has the right to bind his practice on anyone else, and Paul forbade such. But when men introduce unscriptural practices into a congregation, they are binding those practices on all who remain in that congregation. People must participate if they are members of that congregation. Similarly, a congregation which engages in these practices binds them on all who would become a part of that congregation.

Those discussed in Romans 14 did not bind their practices on anyone. In matters of private, individual practices, those who differ can be in the same congregation without anyone being bound to participate in a practice he believes to be wrong. We cannot be tolerant of those who bind unscriptural practices on everyone who would be a part of their congregation.

Divisive

Another reason we cannot be tolerant of institutional brethren is that institutionalism is a source of division. Congregations have had to split because it was introduced and many could not in good conscience participate. In view of God’s hatred of him “that soweth discord among the brethren” (Prov. 6:16-19), can we be tolerant of practices that make it impossible for unity to exist and have torn up congregations all over the country?

1 Corinthians 1:10 teaches that we are to speak the same thing, have no divisions among us, and be joined together in the same mind and judgment. This does not mean that there must be no disagreements whatever, for Romans 14 allows for disagreements within limits. In 1 Corinthians 1, Paul is condemning divisions. Hence, the point is that Christians must be in agreement to the extent that they are able to work and worship together in harmony and do not have to divide. Disagreements over collective congregational activity preclude such unity; they are inherently divisive. We cannot be tolerant of practices which make it impossible to have the kind of unity God requires.

Brethren, scriptural unity is possible. God’s teaching regarding collective activity is sufficiently clear that we can reach a common understanding. This must be true, for God requires that we agree to the extent that we can work and worship together; and God does not require the impossible. The problem is not that God’s word is unclear; the problem is the attitudes with which God’s word is approached.

Guardian of Truth XXXIII: 6, p. 178
March 16, 1989

By Greg Gwen

During the recent Nashville Meeting, our institutional brethren frequently attacked the very basic hermeneutical principles upon which we have interpreted and understood God’s word. Specifically, they substantially rejected the concepts of approved apostolic example and necessary inference as being authoritative.

We want to deal with their rejection of necessary inference and its usefulness in the comprehension of God’s will. During the meeting in Nashville, our liberal brethren often asked the question: “Necessary inference: necessary to whom?” We believe that question can be very simply answered.

The American College Dictionary says that to “infer” is to “derive by reasoning; conclude or judge from premises or evidence. ” It further states that “inference” when used in matters of logic is “the process of deriving the strict logical consequences of assumed premises. ” In other words, when we discuss “inference, ” we are talking about drawing conclusions from available information or evidence.

The dictionary also defines “necessary” as “that which cannot be dispensed with.” In the realm of logic, and pertaining to propositions, we are told that “necessary” carries the idea “that the denial of the proposition involves a self-contradiction; that it is impossible for the premises of an (necessary) inference or argument to, be true and its conclusion false.” So then, “necessary,” when used in this sense, suggests something that is absolutely essential, unavoidable, and which cannot be denied.

So then, there you have it. The answer to our brethren’s question is easily answered by nothing more complex than a look at the dictionary for some simple definitions. “Necessary inference: necessary to whom?” The answer is; necessary to anyone who has a logical mind, who can read God’s word and use rational thought processes to reach conclusions. Simply put, necessary influence is necessary to everyone!

Multiplied examples of necessary inference can be shown from the Scriptures. For instance, Matthew 3:16 says, “And Jesus, when he was baptized, went up straightway out of the water.” Note that nothing is said about him going down into the water, but we necessarily infer, and rightly so, that if he came up out of the water he must have previously gone down into the water. This is simple, but it is necessary!

Other cases of necessary inference are more to the point. We have long taught that the authority for a church building is established by necessary inference based upon the command to assemble (Heb. 10:25). If saints must assemble, then there must be a place for such assemblies. Therefore, the command to assemble authorizes a meeting place – a private home, a public place, a rented facility, or an owned building. Such a conclusion is necessary, and anyone with a logical mind will not deny it.

It is rather amazing that our institutional brethren would even question us in these matters. Their arguments are actually self-condemning. These brethren use the Lord’s money to purchase church buildings – elaborate ones in many cases. If necessary inference is not authoritative, then how can they justify these?

It would be interesting, but rather sad, to see any of these brethren in a debate with a qualified denominationalist. Their own arguments against the concepts of approved apostolic example and necessary inference would explode in their faces. Of course, there is little reason for these brethren to engage in such debates, because the doctrine t ey teach is rapidly losing all distinction from that of the religious world in general.

Let us be sure that we are well grounded in all the concepts of Bible authority, and let us “speak as the oracles of God” (1 Pet. 4:11).

Guardian of Truth XXXIII: 6, p. 179
March 16, 1989

By Kenneth E. Thomas

Lately some have created a false idea in the minds of Christians that suggests that a person cannot know for sure that he is saved until he stands before Christ at the judgment and hear him say, “Well done, good and faithful servant” (Matt. 25:21 a). Ask a Christian the question, “Do you, know that you are saved and that, if You died right now, you would go to heaven to be with the Lord?” See for yourself that a number of Christians do not believe that they can know and will not give a definite answer to the above question. I have asked this question and listened to the response a number of times. Usually the answer runs something like this: “Well I don’t know, but I sure hope so. ” Is there a sense of security in such an answer? I am unable to find any joy or assurance in such an answer. Saying “I hope so ” isn’t anything like having hope. Paul says that “we are saved by hope” (Rom. 8:24). This means expectation of things to come, not as the person who says, “I hope so!” They are saying I don’t know for sure. That isn’t the kind of hope that causes one to “with patience wait for it” (v. 25).

Examine Yourselves

While the apostle Paul taught against a person being overly confident or boastful about his standing with Christ saying, “Wherefore let him that thinketh he standeth take heed lest he fall” (1 Cor. 10:12), he nonetheless also taught that one can be aware of his standing with Christ by a self-examination. The passage says, “Examine yourself, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?” (2 Cor. 13:5) To the alien sinner on Pentecost, Peter exhorted, “Save yourselves from this crooked generation” (Acts 2:40). To the brethren at Philippi Paul said, “Wherefore, my beloved, as ye always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling” (Phil. 2:12). If one cannot know for sure he is saved, those who obey the gospel don’t know for sure that their sins were forgiven as Jesus promises when he said, “He that believeth and is baptized shall be saved” (Mk. 16:16). If one cannot know he is saved, self-examination can serve no purpose. James affirms that the person who “looketh into the perfect law of libertyaand continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deeds” (Jas. 1:25; see also 2:14-26, 1:18-24). You can know whether or not you have obeyed the gospel of Christ. You can know whether or not you are “walking in the light as he is in the light” (1 Jn. 1:7). Remaining in fellowship hinges on walking in the light; one can know if he is doing the will of the Lord! Paul said, “Wherefore be ye not unwise, but understanding what the will of the Lord is” (Eph. 5:17). He also admonished the young man Timothy to make effort to rightly divide the word of truth so he would not be ashamed before Christ (2 Tim. 2:15). In fact, Paul reminded Timothy “that from child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus” (2 Tim. 3:15).

There Is A Crown . . .for Me

This great man who said that he had to keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway” (1 Cor. 9:27), was able to say at the end of his earthly sojourn, “I have fought a good fight, I have finished my course, I have kept the faith: Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.”

That You May Know

John said, “And this is the record, that God has given to us eternal life, and this life is in his Son. He that hath the Son has life, and he that has not the Son of God has not life. These things have I written unto you that believe on the name of the Son of God, that ye may know that ye have eternal life” (1 Jn. 5:11-13). Now that settles the matter once and for all to the believer! The fact that we have “eternal life” and are “in Christ” doesn’t mean that we cannot by our own free will and actions forfeit such. I chose to believe and obey Christ; I can just as surely choose to cease serving him and go back to serving Satan and cease to abide in Christ. I will cease to possess eternal life if I make such a choice. “If a man abide not in Me, he is cast forth as a branch, and is withered; and men cast them into the fire, and they are burned” (Jn. 15:6). If I abide in Christ and bear fruit, my position becomes more secure as Christ has said, “Every branch that beareth fruit, he purgeth it, that it may bring forth more fruit (Jn. 15:2b).

“Blessed Assurance, Jesus Is Mine”

Christians have been singing this beautiful and reassuring hymn for as long as I can remember, and no doubt before I was born. If one cannot know for sure where he stands with his Lord, what assurance can he have? I suggest there would be none. But as we have seen already, there is much assurance given in the Scriptures. Jesus said to his disciples, “If a man love me, he will keep my words: and my Father will love him, and we will come unto him and make our abode with him ” (Jn. 14:23). Compare this with 2 John 9.

The Spirit Bars Witness With Ours

Denominationalists of various stripe and color have so misused the passages we now consider that perhaps some of our brethren fail to appreciate their significance, and the assurance these passages can bring.

For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear, but ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness that we are the children of God. And if children, then heirs, heirs of God, and joint-heirs with Christ, if so be that we suffer with him, that we may be also glorified together.

The Holy Spirit who revealed the will of God to chosen men in the first century has preserved his will in the New Testament (1 Cor. 2:7-13; Jn. 12:49; 2 Tim. 3:16-17; 2 Pet. 1:3). One is being led by the Spirit when he is believing and practicing that which the Spirit has revealed in the Scriptures. One who does not abide in the teaching of Christ “hath not God” (2 Jn. 9). Some folks have perverted the meaning of these passages to mean that if I feel good about what I believe, this is the Spirit bearing witness with my spirit that I am a child of God. That is not what the verses say! Such as idea has my sprit really doing all of the witnessing! There must be an agreement between what I believe and practice with what the Holy Spirit has revealed to be God’s will for man. “With” means “together.” Let me take some space to give a clear example of what I am saying:

The Spirit Says I Must Believe

In Hebrews 11:6 we read, “But without faith it is impossible to please him: for he that comes to God must believe that he is, and that he is a rewarder of them that diligently seek him.” Jesus said to the Jews of his day, “I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am (the Christ, ket), ye shall die in your sins” (Jn. 8:24). Now if I believe in the one true God and in his Son Jesus Christ, then my spirit agrees or bears witness with the Holy Spirit.

The Spirit Commands Repentance

If the great love story of the cross of the Son of God has touched my heart and moved me to repent because I have believed that God, in love, did for me what I could not do for myself in providing this great sacrifice for my sins, and that godly sorrow filled my heart causing me to change my mind about my actions and turn to Christ, I have repented. The Holy Spirit’s teachings relative to repentance and my spirit bear witness together that I have complied with his instructions. The Spirit says, “Except ye repent ye shall all likewise perish ” (Lk. 13:3) and, “Godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death” (2 Cor. 7:10).

The Spirit Says Confess Christ

Paul says,” With the heart man believeth unto righteousness; and with the mouth confession is made unto salvation ” (Rom. 10:10). In his personal ministry Jesus said, “Whosoever therefore shall confess me before men, him will I also confess before my father who is in heaven” (Matt. 10:32). If I have made a confession with my mouth that I believe that Jesus is the Christ, the son of the living God, then I have done what the Spirit says I must, and my spirit bears witness with the Holy Spirit in this matter (see Acts 8:37).

The Spirit Commands Immersion In Water

Not only does the Holy Spirit through his word command baptism or immersion in water after one believes, repents and confesses faith in Christ, he says the design for baptism is the forgiveness of past sins (Acts 2:38); to wash away sins (Acts 22:16); to get into Christ (Rom. 6:3-4; Gal. 3:26-27); to be saved (1 Pet. 3:20-21); and into the one body (the church, 1 Cor. 12:13). Now I can know beyond a shadow of a doubt if I have been immersed in water for these Bible reasons. If I have, then the Holy Spirit and my spirit bear witness one with the other that I am a child of God. If one claims this witness who has not so obeyed, then he is simply sadly mistaken in the matter; his own spirit may not accuse him, but since the Holy Spirit’s teachings and that person’s claim disagree, the Spirit does not bear witness that such is a child of God. In fact the Holy Spirit says he is still a child of the devil who has not obeyed the gospel of Christ (2 Thess. 1:6-10).

The Spirit Commands Faithfulness

Many people are just sure that all is well with their souls when, by their lives and by their beliefs and practices, it just isn’t so! There are many who have departed from the faith. Oh sure, they are faithful to attend the services of the local congregation and would not think of not partaking of the memorial supper (communion) every Lord’s day, but they do not study God’s word (2 Tim. 2:15); do not try to convert others to Christ (2 Tim. 2:2; Heb. 5:12-14); show no compassion to those in need (Gal. 6: 10; 1 Jn. 3:17; Matt. 25:31-46); do not pray habitually (1 Thess. 5:17; 1 Tim. 2:14); do not give as liberally as they should (Matt. 6:33; 1 Cor. 16:2; 2 Cor. 8,9).

Some believe themselves to be in God’s favor who advocate support of various human institutions from the church’s treasury. Some have the church engaging in athletics and various social activities as functions of local churches of Christ. They feel good about such, but the Spirit authorizes no such activities. The Spirit isn’t bearing witness to these or any other unlawful activities (Col. 3:17; 2 Jn. 9). Yes, if you’re saved you can know it. You now possess eternal life in promise, prospect, and hope. If you are faithful unto death, heaven will be your home by God’s grace (Mk. 10:30). In any case, it will not be by your perfect performance; if so, the Lord Jesus Christ would not have had to die. We stand through forgiveness through the blood of Christ by gospel obedience.

Guardian of Truth XXXIII: 6, pp. 176-177, 183
March 16, 1989

By Dennis C. Abernathy

More than one time we have been treated to the time worn bromide of the devil: “You can prove anything by the Bible.” I’m confident that the one making such a shallow statement never notices the import of what he is saying. Usually the one who says it cannot prove anything by the Bible except that he is woefully ignorant of it!

Just suppose someone were to say that people can “prove just anything by you.” You wouldn’t like it and I wouldn’t like it said about me. Even so, it is an insult to the Lord and a slap in the face of God to say, “You can prove anything by the Bible.”

Basically we are discussing the mind-set that treats all religious beliefs as being acceptable to the Lord as long as a person is sincere. When they are challenged to present proof for their practices, or when proof is presented which overthrows such claims, then we learn that “you can prove anything by the Bible.”

But look closely. Have those making this statement, proved by the Bible that their denominations are right or that the names of such are even found in the Bible? Have they ever proved that a man is justified by faith alone, to the exclusion of the love, mercy, and grace of God, repentance of sins, and obedience to the gospel of Christ? These same people contend that a person can be saved out of the church as well as in it; but does the Bible, a book which they say you can prove anything by, prove such to be true? On and on we could go. But, dear reader, I ask you, why have these things not been proved?

Briefly now, here are some things you can prove by the Bible.

1. Baptism is essential to salvation from sin. “He who believes and is baptized will be saved” (Mk. 16:16). “Repent, and let everyone of you be baptized in the name of Jesus Christ for the remission of sins” (Acts 2:38). “And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord” (Acts 22:16). “The like figure whereunto even baptism doth also now save us” (1 Pet. 3:21).

2. We are to sing in worship to God. “Speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord” (Eph. 5:19). “Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord” (Col. 3:16).

3. A child of God can fall from grace or apostatize, and eventually be lost. “You have become estranged from Christ, you who attempt to be justified by the law, you have fallen from grace” (Gal. 5:4). “Therefore let him who thinks he stands take heed lest he fall” (1 Cor. 10:12). “Brethren, if anyone among you wanders from the truth, and someone turns him back, let him know that he who turns a sinner from the error of his way will save a soul from death and cover a multitude of sins” (Jas. 5:19-20).

4. The church is not to provide social meals as one of its works. “What! Do you not have houses to cat and drink in? Or do you despise the church of God and shame those who have nothing? What shall I say to you? Shall I praise you in this? I do not praise you” (1 Cor. 11:22). “But if anyone is hungry, let him eat at home” (1 Cor. 11:34).

5. In benevolent work, the church is to relieve needy saints. “Now concerning the collection for the saints, as I have given orders to the churches of Galatia, even so do ye” (1 Cor. 16:1). “But now I am going to Jerusalem to minister to the saints. For it pleased those of Macedonia and Achaia to make a certain contribution for the poor among the saints who are in Jerusalem” (Rom. 15:25-26; see also 2 Cor. 8-9).

6. There is only one scriptural cause for putting away one’s mate and marrying another. “And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery” (Matt. 19:9). “But I say to you that whoever divorces his wife for any reason except for sexual immorality causes her to commit adultery; and whoever marries a woman who is divorced commits adultery” (Matt. 5:32).

7. When a Christian sins, he must repent and confess his sins in order to be forgiven. “. . . for your heart is not right in the sight of God. Repent therefore of this your wickedness, and pray God if perhaps the thought of your heart may be forgiven you” (Acts 8:21-22). “But if we walk in the light as he is in the light, we have fellowship with one another, and the blood of Jesus Christ his Son cleanses us from all sin. . . . If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 Jn. 1:7,9).

Brethren, have we proven these things by the Bible? If not, show us where we missed it. If these things are proven by the Bible (and I believe they are) then, all teaching and practice contrary to them is wrong! The Bible does say, “Prove all things; hold fast that which is good” (1 Thess. 5:21). But it does not say that you can prove all things by the Bible!

Guardian of Truth XXXIII: 6, p. 165
March 16, 1989