Truth Magazine

By Mark Mayberry

In every age men have been taught to give or sacrifice unto God. The Lord evaluates our giving, and he will not accept just any offering. “Laying by in store,” or giving, is a positive duty of the Christian. What does God see regarding our actions? A study of 1 Corinthians 16:1-2 should stimulate our thinking and move us to obedience.

Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come (1 Cor. 16:1-2).

When? “Upon The First Day of the Week”

The first day of the week is a day of great significance in the New Testament. On that day Jesus rose from the dead, the church was established, the Holy Spirit was given, and the first gospel sermon was preached. This was the day of assembly and worship for first century Christians (Acts 20:7; 1 Cor. 16:1-2; Heb. 10:25-26). Although Paul does not use the expression, “the Lord’s day,” as John did (Rev. 1:10), the very practices which he commanded are what led John to speak of Sunday in those terms.

Our giving should be periodic and habitual, regular and systematic. Giving is to be just as regular as observing the Lord’s supper. Here we might note the -inconsistency of most denominations. They will pass the collection plate at every service, any day of the week, but observe the Lord’s supper only on rare occasions. Why the difference? Do they feel that one is more important than the other?

Who? “Let Each One of You”

Paul emphasized the personal responsibility of every member to give of his means to the Lord. Each disciple must give as he or she has been prospered.

The story is told of a little boy with a nickel in his hand, who was sitting in church beside a well dressed, dignified lady. He watched the contribution plate being passed down the pews, and became alarmed as it got nearer, because the lady next to him made no effort to get any money out of her purse to give into the treasury. Just as the plate got to her, the boy handed her his coin and said, “Here, Ma’am, put in my nickel, and I’ll crawl under the bench.” This child had been taught about his individual responsibility of giving to the Lord.

What? “Lay By Him in Store”

Our giving should be with purpose and planning. It is thoughtless to spend first for ourselves, and then offer God the few dollars that we have left over (Matt. 6:33). Let’s make sure we include God when we plan the monthly budget. We a have to meet our material obligations, but let’s not crowd God out or give him leftovers.

But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver (2 Cor. 9:6-7).

The word “grudgingly” carries the idea of reluctance and resentment. We shouldn’t be miserly in our attitude toward God. We should not grumble about our obligation to give. Neither should it be done out of a sense of compulsion. Sometimes men will give, not because they want to, but because they have to. They view this act of worship as a necessary evil. What a woeful attitude for Christians to have!

How Much? “As He May Prosper”

The tithe (10%) was given under the Patriarchal and Jewish dispensations (Gen. 14:17-20; 28:22; Lev. 27:30-32). However, the Law of Moses has been done away with (Heb. 10:9), and tithing is not commanded in the Christian dispensation. Instead, Christian giving is to be proportionate. We are under an honor system whereby we give as we have been prospered. The amount we give should be in proportion to the amount we have received. The New Testament praises those who give generously (Mk. 12:41-44; Acts 4:34, 35; 2 Cor. 8:1-5; 9:6).

The people of Israel robbed God in not giving as they were required. We should avoid falling into the same trap. How can we rob God? By not giving liberally, or by giving God the leftovers. Give, not from the top of your purse, but from the bottom of your heart.

Every good and perfect gift cometh down from our Heavenly Father. Should we not return unto him a portion of those blessings so that his work can be accomplished? Freely you have received, freely give!

Why? “That There Be No Gatherings When I Come”

This passage deals specifically with Paul’s efforts to help the poor among the saints in Jerusalem (2 Cor. 9:8,9; Rom. 15:25-27; Acts 24:17). Other Christians were suffering and the Corinthian brethren had an obligation to help. There was no time to waste. Paul would soon be coming, and they needed to be ready.

“Sometimes it is argued that this plan for raising money is only for benevolence in the church. It remains, however, that divine wisdom led Paul to give this plan to Corinth for raising money and good reasoning will convince one that if it, will work in raising money for one righteous cause, it will work for another and for all” (Roy Cogdill, New Testament Church, pp. 105-106).

The work of the church is on-going. There is work that always needs to be done, and we never know when special situations may arise. Regular giving is necessary so that the church might be ready to fulfill her God-given mission. We should give so that there will be no deficit, no lack, so that no work would be left undone.

Conclusion

In conclusion, let’s realize that God is interested in our motives (2 Cor. 8:8), manner (2 Cor. 9:1) and measure of giving (Rom. 12:8). We are God’s stewards (1 Cor. 4:1,2; 1 Pet. 4: 10). We are his by right of creation (Gen. 1:26), by right of redemption (Eph. 1:7), and by right of providential care (Matt. 6:26-30). A steward watches over and cares for the things of another. He will have to give account to his master for how he fulfilled his duty. We are God’s stewards, because in the final analysis, everything belongs to him (1 Cor. 10:26). We shall one day give account for the way we use God’s blessings (Lk. 12:18-20; 1 Tim. 6:7). Are you laying up for yourself treasures in heaven? Are you putting Christ first in your life?

Guardian of Truth XXXIII: 5, pp. 131-132
March 2, 1989

By Thomas Icard

In Volume 3, Number 3, of the Examiner, Dusty Owens stated in his article “Answering the Mail” (p. 8):

Nowhere in the New Testament do we find a command by God for his children “to assemble in order to worship.” Now think, and re-read what I said. Do you know of any passage of Scripture that commands saints to assemble themselves together that they might worship God? No, you won’t find one.

The New Testament very clearly shows this statement to be false! First of all, Hebrews 10:24-26 shows that the church is to “assemble.” Brother Owens mentions this passage in his article, but apparently does not believe it. What is the church to assemble for, if it is not to worship? Several passages in the New Testament talk about the church engaged in worship (the Lord’s Supper, Acts 20:7; singing, Col. 3:16; laying by in store, I Cor. 16:2; coming together, I Cor. 14:23,26, . . . the whole context of the 14th chapter is about the church coming together and how they should conduct themselves). Philippians 3:3 shows that Christians are to “worship God in the spirit and rejoice in Christ Jesus.” Paul said in Ephesians 2:19-22, “Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: In whom ye also are builded together for an habitation of God through the Spirit.” The illustration of a “temple” is used here. A “temple” is a worship place. The saints make up this “holy temple,” implying a gathering for worship. The apostle Peter also shows “worship” in a spiritual house (which would be the church): “Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ” (2 Pet. 2:5). Again Paul in 1 Timothy 3:15 talks about the “house of God, which is the church of the living God.” Hebrews 13:10 says, “we have an altar” showing the sacrifice we offer on the altar in our worship to God. This spiritual “worship” is done by those who make up the spiritual house of God. It should not be necessary to brethren to show that we are not talking about a meeting house as the “church.” But because of men like Charles Holt and Dusty Owens along with their fellow writers in the Examiner who do not understand this, we want to emphasize this fact. They mix so many false statements among true statements and denominational and apostate ideas among sound statements and then apply it to all religious people as if we all went along with such a conglomeration that we must make it perfectly clear when we talk about “the church” that we do not mean the “meeting house.”

The word “worship” (Greek, proskuneo) means to “prostrate oneself in homage (do reverence to, adore)” (Strongs, p. 1190). Another Greek word for worship (sebomal) means “to revere, i.e., adore: devout, religious worship” (ibid.). The English word means the “act of paying divine honor to duty; religious reverence and homage . . . to pay divine honors to, to adore; venerate; to idolize. To perform acts of homage and adoration; esp. to perform religious service” (Webster’s New Collegiate Dictionary, p. 988).

In John 4:23-24 we are to worship God the Father in spirit and in truth and God seeks true worshipers to worship him. The apostle John was told two times in Revelation 19:10 and 22:9 to “worship God.” And Jesus told Satan, “Thou shalt worship the Lord thy God, and him only shalt thou serve” (Matt. 4:9-10). Brother Owen’s article emphasizes Bible study when Christians come together and denies the purpose is to worship.

In the New Testament instructions are given for the people of God to “worship.” God’s people are commanded to assemble in Hebrews 10:25. “And let us consider one another to provoke unto love and to good works, not forsaking the assembling of ourselves together.” Apostolic examples show them coming together to “break bread” (Acts 2:42; 20:7) and certainly Bible study was involved in these gatherings (“apostles’ doctrine” and Paul’s preaching), but that was not all. “Fellowship and prayers” were part of these meetings. In 1 Corinthians 11:17-18 Paul talks about coming “together in the church” and in verse 20 that “coming together” involved eating the Lord’s Supper. Thus, the Lord’s Supper is an item of worship.

When Christians “come together,” they are commanded to sing (Eph. 5:19; Col. 3:16; Heb. 2:12). These passages cannot be obeyed as far as a collective group without a gathering together. Note the phrases “speaking to yourselves” in Ephesians and the context in verses 20-21 implying mutual caring and respect “submitting yourselves one to another.” In Colossians, “Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another . . . singing . . . in your hearts to the Lord” is praise, “worship.” Again this command could not be carried out in private individual worship.

Hebrews 2:12 quotes Psalms 22:22 where David said, “I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.” The Hebrew writer applies this “praise” to Jesus in verses 8 and 9. Thus, “singing” “praise” to Jesus in the “midst” (middle, among, Strongs Greek Dictionary, 8432).

In Acts 12:5,12 members of the church “were gathered together praying.” “Prayers” also were offered as “they continued steadfastly” with the apostles after Pentecost (Acts 2:42); thus, an item of New Testament worship was offered to God and Christ. Here in Acts 2:42 we find “fellowship” is just as much a part of this worship as “prayer” and “breaking bread” were. In Philippians 4:14-20 this “fellowship” is referred to as “communication” with Paul’s need which was I ‘giving and receiving.” It was a “sacrifice acceptable, well-pleasing to God.” “Sacrifice” is “worship” because when Abraham went to sacrifice his son Isaac he went to “worship” (Gen. 22:5). 1 Corinthians 16:2 shows an approved apostolic example of the “collection for the saints” being “laid by in store” which is a necessary inference for a treasury among a “local collective unit” of the Lord’s people in Corinth. Note also that the “church” in Philippi was a “local functioning unit” that had “communicated” with the apostle Paul (Phil. 4:14-20). 2 Corinthians 9:7 shows how this act of worship should be engaged in.

When Paul met with the “local church” in Troas (a functioning unit) to “break bread” he “preached unto them” (made a speech; Acts 20:7). This local church had met together upon the first day of the week to “worship” (they engaged in the items discussed above). “Preaching” was part of this “worship service” to God. “Preaching” is “worship” because in Matthew 15:9 part of the “vain worship” was the “teaching for doctrines.” Thus, “preaching” is looked upon by Jesus as “worship.”

As individuals we have examples in the New Testament of private personal worship: prayers, singing and study (1 Thess. 5:17; Jas. 5:13; 2 Tim. 2:15). But we also have obligations collectively as part of the “local congregation” discussed in this article. Each “member” of the church must meet his “individual responsibilities” (Rom. 12:4-8) in the work and worship among God’s people collectively. A “local congregation” is composed of fellow-children of God who work and worship as a “local functioning unit.” Acts 13:1-3 shows the church at Antioch as such a “local unit” that “ministered . . . fasted . . . prayed and laid their hands on . . . and sent” the apostles away. That is a functioning unit!

Those today who are denying there is a “local church” in the New Testament “functioning as a unit” meeting to “worship” are very simply and clearly false teachers and are encouraging brethren to be unfaithful. They are out to destroy the Lord’s church and cause people to lose their souls.

Guardian of Truth XXXIII: 5, pp. 142-143
March 2, 1989

By David A. Padfield

Figures of speech abound in the Bible. God’s penmen often illustrated divine truths by comparing it with objects from everyday life. The parables of Jesus dealt with fishing, farming and vineyards – things the residents of Palestine were familiar with.

The apostle Paul often compared our vocation with that of an athlete. He tells us if anyone “competes in athletics, he is not crowned unless he competes according to the rules” (2 Tim. 2:5). Near the end of his life, he said he had “fought the good fight” and had “finished the race” (2 Tim. 4:7).

Another metaphor Paul used was the soldier. He told a young evangelist to “wage the good warfare” (1 Tim. 1:18) and to “endure hardship as a good soldier of Jesus Christ” (2 Tim. 2:3).

In the latter part of his life, Paul was constantly surrounded by Roman soldiers. On occasion, he had even been chained to his guards. He lived in the presence of the greatest military power this world has ever seen. While writing to the church at Ephesus, he tells them to put on the “whole armor of God” (Eph. 6:10-20). The soldiers of Rome used a shield, sword, greaves, spear, breastplate and helmet. But what about soldiers of the cross?

The Gospel Armor

Since we are not fighting a fleshly battle, our weaponry must not be carnal. In our fight against the wiles of the devil, Paul mentions six distinctive pieces of armor.

“The girdle of truth. ” The girdle was not an ornament, it was used to bind all the other pieces together and give the soldier freedom of movement. The center of our armor is truth. In John 17:17 Jesus said that God’s word is truth.

“The breastplate of righteousness. ” The breastplate, or cuirass, of the Roman spear men was made of chain-mail. It was used to protect the heart and other vital organs. Our heart is to be protected by righteousness.

“Feet shod with the preparation of the gospel of peace. ” The sandals of the foot soldier were composed of thick leather soles studded with cleats of iron. This would give the soldier a firm footing during the battle. These sandals were designed to make it difficult to walk backwards. This is just as well since the solider had little or no armor on his back. If he decided to flee from the enemy, he would be better off to discard his armor. Our footing must be supplied by the gospel of Christ. “How beautiful are the feet of those who preach the gospel of peace” (Rom. 10:15).

“The shield of faith. ” The Roman shield was composed of leather or wicker. It was usually four feet long by two and one-half feet wide. The enemy often fired long arrows covered with ignited pitch. If an arrow were to strike a soldier, his breastplate would stop the arrow from piercing him, but the pitch would fly off the arrow and set the soldier on fire. Our spiritual enemy does not always attack directly. The shield of faith can protect us from his advances.

“Helmet of salvation. ” The helmet was made of leather and reinforced with bronze. We are to take, or receive, this helmet from God. It is our salvation.

“Sword of the Spirit. ” Unlike the legions of Rome, our only offensive weapon is the “sword of the spirit,” the word of God (Heb. 4:12). This was the weapon Christ used when attacked by Satan in the desert (Matt. 4:1-11). A soldier is never wasting his time while sharpening his sword. Soldiers of the cross need to become more proficient in their use of our only weapon. Timothy was told to give himself to “reading, to exhortation, to doctrine” (1 Tim. 4:13). Our armor is to be put on with prayer. Let us always realize we are mere foot-soldiers in the battle, God is in control.

A Lesson From Rome

Flavius Josephus lived during the zenith of Rome’s military glory. Having been made a Roman citizen by Vespasian, he traveled with the Roman legions during the middle of the first century. Josephus was truly impressed with military discipline. He claims soldiers always carried their weapons with them, even in time of peace. Furthermore, practice in the proper use of their weapons never ceased. “Every soldier is every day exercised, and that with great diligence, as if it were in time of war, which is the reason why they bear the fatigues of battle so easily” (Josephus, The Jewish War, Book III, Chap. 5, p. 17).

If only Christians could become as familiar with our great weapon, God’s word! If we would “search the scriptures daily” we would never fear the day of battle.

Have you ever wondered what caused a military power like Rome to meet its downfall? Nearly all historians agree that Rome brought about her own destruction. Edward Gibbon says, “The relaxation of discipline, and the disuse of exercise rendered the soldiers less able, and less willing, to support the fatigues of service” (Gibbon, Decline and Fall of the Roman Empire, Vol. 3, p. 271). Soldiers were able to convince their officers that the weapons were too heavy. The Roman sword and shield which had subdued the world were cast aside. “The cavalry of the Goths, the Huns, and the Alani, had felt the benefits, and adopted the use, of defensive armor . . . they easily overwhelmed the naked and trembling legions, whose heads and breasts were exposed, without defense, to the arrows of the barbarians” (Gibbon, p. 271). Gibbon further states that their “indolence may be considered as the immediate cause of the downfall of the empire.”

Is Our Armor Too Heavy?

Occasionally I get the feeling some of my preaching brethren have decided our armor just isn’t suited for today. I get this impression from church bulletins consisting entirely of news, notes and reminiscences, but no teaching. It is also seen in the preaching of some. Instead of meaty sermons from gospel preachers, we hear “three points and a poem” from Dale Carnegie impersonators. Instead of “earnestly contending for the faith” (Jude 3), some would rather apologize for it.

If men do not have the backbone to fight, they should at least get out of the way of those who do. Three times in Ephesians six we are told to “stand.” Paul told the Corinthians the “weapons of our warfare are not carnal but mighty through God for pulling down strongholds, casting down arguments and every high thing that exalts itself against the knowledge of God” (2 Cor. 10:4,5). It is not enough for us to defend the truth in our own meetinghouse, we must attack the citadels of error and pull down the enemies’ strongholds!

When General Douglas MacArthur was called home from Korea he reminded Congress that “war’s very object is victory, not prolonged indecision.” We cannot be interested in merely “holding our own,” we must be on the offensive.

Some brethren have apparently forgotten who the enemy is. Maybe they need a course in “enemy recognition.” Jesus declared that the man who is not with him is against him (Matt. 12:30). If a man is not preaching the gospel of Christ, he is a minister of Satan. The Devil does not always attack under his own banner, sometimes he advances under a flag of truce. Paul warned us that it is possible for Satan to appear as an “angel of light” (2 Cor. 11:14).

Conclusion

Let us remember we are in a “fight to the finish” with our enemy. If we remain in a constant state of preparedness, the enemy will not catch us off-guard. At the end of our struggle we have a home prepared for us with other faithful soldiers of the cross.

Guardian of Truth XXXIII: 4, pp. 103-104
February 16, 1989

By Edward O. Bragwell, Sr.

Mistaken identity has affected most of us, either as perpetrators or victims. The results may have ranged from amusing, to embarrassing, to frustrating or even to disastrous.

A brother followed his wife into the auditorium one Sunday. From behind, he mistook another sister for his wife. Only after sitting down beside the sister and putting his arm around her did he realize his mistake. It amused us who watched but embarrassed them.

The recent shooting down of a passenger plane, mistaken for a fighter plane, over the Persian Gulf is an example of how disastrous misidentification can be.

I have been frustrated several times by mistaken identity. I was once delayed in Nashville by a police road block simply because my car and I met the description of a man and his car who had robbed a bank a few minutes earlier. I thought it was inexcusable, given my honest face and all.

We have lived in three towns near people with names similar to ours. People constantly confused us with them. A TV cable company threatened to disconnect our service. A furniture company called demanding payment for furniture that we did not have. We also had to combat a rumor potentially harmful to our reputation. All of this because of the deeds of a man with a similar name.

In another town we received telephone calls from members of a Baptist church with a preacher with a name similar to ours. At times we heard some interesting things before we and the caller realized they had the wrong number.

At another place a man with a similar name ran a country store. We received calls at all hours from folks out of gasoline wanting road service. Shortly after moving from there we received an insurance settlement check made out to the store owner and forwarded to us by the Postal Service. Oh, yes, we sent it back though we felt like keeping it to repay for all those times we were awakened to phone calls meant for him.

I must confess that there were a few times that we felt like changing our name. I suspect some of them felt about the say way. However, we had second thoughts. If a name as rare as “Bragwell” could be so easily confused with another, what name could we use that would solve the problem? So, I have just kept on being me and keep on explaining that I am not “Bagwell,” “Braswell,” “Bradwell,” “Broadwell,” etc., or even “that Bragwell.”

We are having a similar problem religiously in calling ourselves “Christians” (Acts 11:26; 26:28; 1 Pet. 4:16) or, collectively, “churches of Christ” (Rom. 16:16). There are people who call themselves “Christians” and churches that are called “churches of Christ” with whom we had rather not be confused. The problem is becoming so acute that some good brethren are suggesting that maybe we should start identifying ourselves differently. Some even make a concerted effort to avoid being identified as a “member of the church of Christ” as they do personal work in their community.

The problem stems from the fact that these scriptural terms have been perverted, abused and used to identify people and groups who have little in common with what the New Testament teaches about these terms. Here in the Birmingham area recently there was a full-page article about the “Birmingham Church of Christ” (associated with the cult-like Boston/Crossroads movement). In spite of our having so little in common with those folks, some thought we were all of the same persuasion.

A preacher friend was asked, “What does the church of Christ teach” on a particular subject? He replied, “Just about any thing you can think of.” He then went on to explain that no matter what the view is, you can likely find some claiming to be members of the church teaching it and churches claiming to be “of Christ” supporting them in it.

Sound teachers have no monopoly on the use of scriptural terms of identification. Nearly every crime known to man has been done by those who identify themselves as Christians. Some even saying they do them because they are Christians.

Yes, there are many “churches of Christ” with whom I do not want to be confused. There are many who claim to be just “Christians” that I had rather not have folks think that I am associated with. They teach and practice things that abhor.

What is the solution to this dilemma? Shall I carefully tip toe around so as to avoid referring to myself as a Christian or as a member of the church of Christ? Shall I avoid referring to myself as a Christian or as a member of the church of Christ? Shall I avoid using good scriptural designations simply because someone claims to be the same thing but is not? Should Paul, or Peter, or any other apostle (1 Tim. 1:1; 1 Pet. 1:1) have quit referring to himself as “an apostle of Jesus Christ” because of those who “call themselves apostles, and they are not” (Rev. 2:2)?

Really, brethren, any scriptural way that we identify ourselves will leave us with the same identity problem. I know of no scriptural term that has not been associated with doctrines and practices that are totally unscriptural. No matter what scriptural terms one uses he is going to have to further identify himself in some way to those not familiar with New Testament terminology.

If a group puts up a sign simply reading, “Christian’s meet here … .. The Lord’s church,” etc., it will still have to prove that the sign is telling the truth by its teaching and practice. They will still be confused with folks with whom they had rather not be identified. They will still have to constantly be explaining who they are to the people of the community. There are others who claim to be “Christians” and the “Lord’s church.” In fact, such terminology in many communities is associated with the Pentecostal movement. So, why further confuse the issue so that even good brethren looking for a place to worship will have trouble finding a starting place for identifying them?

All this reminds us of an old “Theophilus” cartoon by Bob West. (We were unable to locate our copy of it that we so carefully filed away.) A sign painter was working on the sign in front of a denominational church building with the local “pastor” looking on. The “pastor’ ‘ ‘ first objected when the painter lettered, “A Church of Christ” on the building. He then objected when the painter changed it to “Not A Church of Christ.”

The term “church of Christ” is both scriptural and familiar to most New Testament Christians of this generation – so why abandon its use? Most members of the church know that not all who claim to be “churches of Christ” are indeed “of Christ.” Yet, when they see the term on a sign it furnishes a good starting point for investigating it for other aspects of scripturalness.

Too, any church of Christ bent on identifying itself in some novel or unique way (especially in an area where scriptural churches of Christ have met for years) needs to ask itself if it is not really trying to disassociate itself from admittedly scriptural churches of Christ. Could such be born of an inordinate desire for independence and uniqueness? If there is really no difference, then why unnecessarily make the appearance of difference? Especially, since such re-designating does not really solve the identity problem in the community and creates one with brethren in the area.

Brethren, we need to remember that no matter how we scripturally identify ourselves, we will still need to supply much more information in word or deed before we will be properly identified by people in the community. One may scripturally call himself a “Christian,” a “saint,” a “believer,” a “child of God.” When he does he will likely be confused with unscriptural folks who call themselves by the same terms. A church may call itself a “church of Christ,” a “church of God” or simply a “church.” One should not be afraid or ashamed of any of these terms. Yet, when using any of them, we will need to spend much time in teaching and demonstrating to the community what a “Christian,” a “believer,” a “saint,” a “church of God,” a “church of Christ,” or a “church” really is – from the scriptural point of view.

Think about it, brethren.

Guardian of Truth XXXIII: 5, pp. 129, 151
March 2, 1989