This Issue...
INESCAPABLE
THINGS
Henry Simmons (deceased)
Although the bodies of men and brute beasts are composed of
essentially the same elements, there is a considerable difference
in the composition of the whole man as compared to that of
the lower animals. Man-kind was the crowning glory of
God’s physical creation, and although man’s physical
body is subject to corruption and decay and will inevitably
return to its basic components, man is much more than physical
— man is also spiritual. You see, when God created man, He
created him “in His own image,” thus man is also endowed
with an “immortal spirit.” In addition to an immortal
spirit, man also received some other characteristics which
distinguished him as being unique among God’s creation. One
of those characteristics is the power of volition —
the power to choose. Since with this “power of volition”
man was endowed with a brain capable of “reasoning,” man
is lifted above being directed through this life solely on
“instinct.” Thus, there are many things in this life in
which man has a choice. One of these choices is whether to serve
God, or not to serve God. No man is forced to serve God.
As Joshua declared in the long ago, “Choose you this day whom
you will serve...But as for me and my house, we will serve the
Lord.”
While there are many things and many ways that we can
choose, our choice inevitably brings us face to face with some
facts that we cannot escape! Note just a few:
WE CANNOT ESCAPE PERSONAL RESPONSIBILITY
One thing the Bible stresses is that man is accountable to
God for his actions. He has always held men accountable to
Himself for their conduct. Accountability involves
responsibility, thus man is held personally responsible
for his own conduct. We cannot shift our personal responsibility
to someone else! Note: Adam tried to shift blame for his conduct
to Eve; Eve tried to shift hers to the serpent — but God held
them both responsible for their personal conduct, and they each
had to suffer the consequences. King Saul tried to blame the
people for his failure (1 Sam. 15:5), but God held him personally
responsible for his own sin. We may try to shift the blame for
our own failures to someone else, but we cannot escape the
results of our own unwise decisions and our rebellious conduct
toward God.
“The soul that sinneth, it shall die”
(Ezek. 18:4). “Each man is tempted when he is drawn away by
his own lust and enticed” (James 1:14).
WE CANNOT ESCAPE THE CONSEQUENCES OF SIN
“Be not deceived; God is not mocked: for whatsoever a
man soweth, that shall he also reap. For he that soweth to the
flesh shall of the flesh reap corruption; but he that soweth to
the Spirit, shall of the Spirit reap life everlasting” (Gal.
6:7-8). “For the wages of sin is death; but the gift of God
is eternal life through Jesus Christ our Lord” (Rom. 6:23).
“For if the word spoken by angels was steadfast, and every
transgression and disobedience received a just recompense of
reward; how shall we escape if we neglect so great salvation;
which at the first began to be spoken by the Lord, and was
confirmed unto us by them that heard him” (Heb. 2:2-3).
WE CANNOT ESCAPE DEATH
“...It is appointed unto men once to die, but after this
the judgment” (Heb. 9:27). Life is short and uncertain (Heb.
9:27). “Man that is born of woman is of few days and full of
trouble. He cometh forth like a flower and is cut down: he fleeth
also as a shadow, and continueth not” (Job 14:1-2). “For
what is your life? It is even a vapor that appeareth for a little
time, and then vanisheth away” (James 4:14).
WE CANNOT ESCAPE THE JUDGMENT
“For we must all appear before the judgment seat of
Christ; that everyone may receive the things done in his body,
according to that he hath done, whether it be good or bad” (2
Cor. 5:10). A personal accounting: “So then every one of us
shall give an account of himself to God” (Rom. 14:12).
Table of Contents
Editorial...
DANCING AND SUCH LIKE
Garland M. Robinson
The Greek word aselgeia involves lustful, lewd,
suggestive, indecent bodily movements and/or the touching or
handling of others inappropriately. In the New Testament it is
translated “lasciviousness” (Mark 7:22; 2 Cor.
12:21; Gal. 5:19; Eph. 4:19; 1 Peter 4:3; Jude 1:4),
“wantonness” (Rom. 13:13; 2 Peter 2:18) and
“filthy” (2 Peter 2:7). The condemnation of God is
announced upon those who commit this grievous sin. Modern dancing
certainly fits the definition of aselgeia. But what about
dancing at weddings or square dancing or other types of so-called
“fun dancing” such as the Hokey Pokey and things of that
nature?
The point about dancing being sinful is not actually
the “dancing” itself, per se. It’s like swimming,
there’s nothing inherently sinful about swimming. But
it’s what goes on in mixed company (and sometimes the same
company) that can make dancing, swimming and all “such
like” activities wrong and sinful.
Dancing, swimming, cheer leading, and any other
such-like thing that involves suggestive or indecent bodily
movements and/or immodest dress, lends itself to lust. Lust is
sinful when one “dwells” upon it in their mind. Sinful
thoughts are contrary to pure, chaste, blameless, holy thoughts.
No one can absolutely prevent a lustful thought from crossing
their mind — such is natural. But the point is, do we dwell
on it? Do we consider it more and more? Do we look for
opportunities to see more? Do we wish we had the opportunity to
carry out our secret dreams?
The Bible says we can sin by just thinking of something
in our mind, even though we don’t follow through with the
action. The Lord said, “...whosoever looks upon a woman
to lust after her hath committed adultery with her already
in his heart” (Matt. 5:28). Potiphar’s wife lusted
after Joseph and sought to fulfill her lust with him. It started
when she “...cast her eyes upon Joseph; and she
said, Lie with me” (Gen. 39:7). Joseph was innocent in
regards to her sin. He did not contribute to it. He did not tease
her. As a matter of fact, he did not even want to be around her.
Genesis 39:10 says, “And it came to pass, as she spake to
Joseph day by day, that he hearkened not unto her, to lie by her,
or to be with her.” It was her sin, not his.
However, he would have contributed to her sin by acting
provocatively, seductively, sexy. His dress or undress or
indecent bodily movements (lasciviousness) would have promoted
her lustful desires. In that case, he would not be innocent in
their great wickedness and sin against God (Gen. 39:9). James
1:15 says, “...when lust hath conceived, it bringeth forth
sin: and sin, when it is finished, bringeth forth death.”
We can’t control another’s lustful thoughts, but we
better not contribute to it by our dress or actions and then
claim we’re innocent in the matter! Jesus never dressed or
acted in a way that caused others to lust after him and neither
should we.
All temptation comes through one or more of three
areas: 1) the lust of the flesh, 2) the lust of the eyes and 3)
the vain glory (pride) of life (cf. 1 John 2:15-17). Every
possible sin is a result of one fulfilling their lustful desires
in one or more of these three areas. Jesus was tempted in all
three areas (Matt. 4:1-11; Heb. 4:15). But, he did not “dwell
upon” or “give in” to the temptation. Therefore, did
not sin (1 Peter 2:22).
If we could be absolutely guaranteed and assured that
we do not sin in our minds when we dance, swim, or any action
that promotes lustful thoughts, then we could say that we’ve
done no wrong in our own heart by participating in dancing,
swimming, etc. But then, another point must be considered. Can we
say we have not promoted, excited or contributed to our dancing
partner having lustful thoughts? No, we can’t say that. What
about others present that see me (us) dance? Have their minds
remained pure and holy? We must also consider our influence and
example. If I’m pure myself, but act in such a way that
causes others to sin, then I’m just as guilty as they are. We
know Jesus did not sin himself, but did he ever act in such a way
that contributed toward others being tempted to sin? Was his
influence on others always pure? Certainly it was. Would he
involve himself in any activity that might excite others to
lustful desires? If he did so, he would have sinned. But since
the Lord never sinned, neither was any guile ever found in his
mouth (1 Peter 2:22), we know he never contributed to
anyone’s sin.
In our minds, we generally think of dancing at a
wedding, square dancing, hokey pokey and other such activities is
not as bad as the vulgar, lewd dancing done by the masses.
However, as for me, I don’t want to even remotely put myself
in a situation where I could possibly cause another person to
sin. There’s no reason for me to do that. I can avoid doing
it. I’m committing no sin by avoiding it. So, I don’t do
it. Shall we see how close we can get to sin without sinning? I
don’t think so!
Those who cause others to sin are not guiltless. They
bare responsibility too. They will be judged accordingly. The
power of influence and example is undeniable. Jesus warned his
disciples to not be influenced by the leaven of the Pharisees and
Sadducees (Matt. 16:6; Luke 12:1). He knew full well that a
little leaven spreads to others (Gal. 5:9). Galatians 5:7 speaks
of those who had been hindered by others. The actions and words
of others can overthrow our faith if we’re influenced by them
(2 Tim. 2:17-18). There are many enemies of the cross of Christ
(Phil. 3:18).
Hebrews 13:4 says that marriage is honorable in all and
the bed undefiled. This says that whatever husband and wife do in
privacy is their business. This would include dancing, swimming,
etc. They certainly can desire one another, lust after one
another and can fulfill that desire without sinning. But, can
they do in “public” what they have the privilege to do as
husband and wife in “private”? Could they dance (or swim)
in public without causing others to sin? Maybe so, maybe not. We
have no control over what others think. But, that’s the
point. We can’t control other people’s thoughts or
actions. Therefore, they do not have the liberty to do anything
they want in public because their actions may very well excite
others to lust and desire to fulfill that lust which causes them
to sin. I’ve used the example of swimming because of the
skimpy, immodest attire, that is worn. Even if one is fully
clothed while swimming, one’s clothes, when wet, cling to the
body and highlight areas that cause others to lust. If we can
swim in private, that’s fine; but in public, we may very well
cause others to sin. The same is true of dancing. If we cause
others to sin, then we are guilty too. First Thessalonians 5:22
says to avoid all appearance of evil.
As Christians, we must not see how close we can get to
sin without committing it. That’s not what the Lord wants us
to do.
Table of Contents
GOD WANTS HIS
PREACHERS
TO CARE ABOUT PEOPLE
Roger D. Campbell
Preaching is not about being popular. It is not about
getting a paycheck. It is not about prestige. It is not about
pensions. Preaching is not about pounding the pulpit. A Gospel
preacher might preach the truth, enthusiastically pound the
pulpit, be paid well, have a pension plan, and be popular in the
process. Yet, if he does his teaching and preaching without
genuine care for those with whom he works, then his efforts are
all for naught. Why? Because God wants His preachers to care
about people.
Jesus cared about those whom He taught. What was
Jesus’ motive in telling the rich young ruler to sell all
that he had and give it to the poor? The Bible says of this
incident, “Then Jesus beholding him loved him, and said
unto him, One thing thou lackest; go thy way, sell whatsoever
thou hast...” (Mark 10:21). Jesus said what He did out of
love for the young man.
There were times when the Christ sternly rebuked His
apostles, yet they always knew that He loved them. The Bible
tells us that He “loved them unto the end” (John
13:1). More than once He verbalized His love for them, as when He
told them, “This is my commandment, That ye love one
another, as I have loved you” (John 15:12).
The apostle Paul taught about the need for God’s
preachers to care about people, showing compassion and
gentleness. By the Spirit he instructed Timothy, “And a
servant of the Lord must not quarrel but be gentle to all, able
to teach, patient, in humility correcting those who are in
opposition...” (2 Tim. 2:24,25, NKJV). Paul also taught
this truth in the example that he set for others. He declared,
“And I will very gladly spend and be spent for you; though
the more abundantly I love you, the less I be loved” (2
Cor. 12:15). In that same chapter, Paul wrote, “...we do
all things, dearly beloved, for your edifying” (v.19).
Not everyone in the church at Corinth “was crazy about”
Paul, but none could honestly doubt his genuine care for them.
The manner in which Paul dealt with the saints in
Thessalonica clearly showed his concern for their well-being as
well. “But we were gentle among you, even as a nurse
cherisheth her children. So being affectionately desirous of you,
we were willing to have imparted unto you, not the gospel of God
only, but also our own souls, because ye were dear to us”
(1 Thess. 2:7,8). Paul was concerned about each one of them as
individuals: “As ye know how we exhorted and comforted and
charged every one of you, as a father doth his children”
(2:11). Yes, Paul not only taught the truth, but he really cared
about those whom he taught — striving to preach the truth in
love (Eph. 4:15).
The Bible makes it clear that God wants His preachers
to care about people. Come to think of it, does not the word of
God teach that not only preachers, but all Christians, ought to
care about people? It does indeed. All Christians are instructed
to be kind and tenderhearted (Eph. 4:32), as well as showing
compassion and courtesy to others (1 Peter 3:8).
God wants His preachers to care about people. It is
equally true that our Lord wants all of His followers to love
others, desiring the very best for them.
120 Will Lewis Dr. SE
Cleveland, TN 37323
Table of Contents
 THE
WORK OF PREACHERS
Tom House
Many of our brethren have developed
a number of misconceptions
regarding the primary duties of an
evangelist.
The writer was recently posed a question: “what do you
consider to be the work of a preacher?” The response was
obvious: “preach the Gospel.” The inquisitor was then more
specific: “Name five things that could aptly be incorporated
into
the work of a preacher.” This request proves to be rather
interesting. The reason to consider the request as being
significant results from the perceptions which many have come to
possess over the years regarding the primary responsibility which
rests upon those who proclaim the Gospel of Christ. This, of
course implies, and has proved to be the case through the years,
that many of our brethren have developed a number of
misconceptions regarding the primary duties of an evangelist. The
implication, indeed, has credence. On many occasions, preachers
themselves have been the unwitting promoters of many of the
misconceptions. On other occasions, some of our leaders have
assigned duties to the preacher; some of which the leaders
themselves are actually responsible, being the shepherds.
Additionally, some of the assignments are so numerous, that the
burden placed on the preacher is to such an extent that he cannot
be proficient in the duty to which he is primarily to be engaged
— preaching. Consequently, the effort from the pulpit
suffers; resulting in a weak-fed flock. While it is the case,
most anyone can read a pre-written manuscript, and thus be
relieved from what effort is required to produce a series of
cogent thoughts, and then proficiently deliver those thoughts;
one should to be aware of the fact that the “work of an
evangelist” (2 Tim. 4:5) is precisely that — WORK! How
then, may the work of an evangelist be described? How extensive
are his duties?
When asked to provide about five things which describe
the work of a preacher, there were several others involved in the
conversation and all gave answers. The consensus of those
answering was the following: 1) preach the Gospel to the lost;
2) edify the saved; 3) warn the brethren of impending threats to
the faith and their faith; 4) defend the faith; 5) be an example
to the believers.
It should be obvious even to the casual observer, that
the answers have their foundation in Scripture. The reason for
this notation is that regardless of the opinion of the writer or
that of any other, the Bible will provide the information
necessary to come to a truthful conclusion regarding the
“work of an evangelist.” The fact is that the apostle
Paul would not have offered the admonition to Timothy without
providing the means to understand what was involved in such a
work. As well, the answers which will be addressed here, for the
most part, are considered as general in scope and in no wise
comprise every aspect of the preacher’s work.
It should be understood at the outset of this study
that there are responsibilities which are assigned to each child
of God. To list and examine all of them would require volumes.
The church consists of a host of members; all of whom, by virtue
of various circumstances, have different duties. The apostle
Paul, when writing to the Ephesian brethren, classified some of
the different roles which comprise the membership of the body of
Christ: “And he gave some apostles; and some, prophets; and
some, evangelists; and some pastors and teachers” (Eph.
4:11). It is obvious that some of those things listed were
peculiar to the period of the first century; namely apostles and
prophets. These were clearly exclusive to the period of
inspiration. However, the others of those listed will remain
until the Lord returns. The term “pastors” is from the
Greek word poimen, which means “shepherd;” and
refers to the office of the bishop or elder. The term
“teacher” is translated from didaskalos which is
referring to an instructor, or the master of a class. The word
“evangelist” is from euaggelistes which simply
refers to one who is a Gospel preacher. Not mentioned in this
text is the office of a deacon, which is mentioned in 1 Timothy
3. The reason for noting these distinctive terms is to note the
distinctive functions which are peculiar to each position. As
noted earlier, there are responsibilities which are shared by
each of those in these classes as well as those who comprise the
general membership. For example, a preacher should visit the
sick and the bereaved; not because he is the preacher, but
because he is a Christian! It is likewise errant thinking to
conclude that because one is not the preacher, that he is excused
from such responsibility.
Even with some of the distinctive positions which are
noted, there are some overlapping duties. However, it should also
be understood, that each of these positions or offices exists
because the Lord knew that the work of the church is such that no
one or two people can accomplish all that is necessary with any
degree of success. For the church to reach any level of
achievement, it will require each member using their particular
talents, and those in qualified positions of leadership,
fulfilling their roles according to God’s divine plan.
In the effort to examine the duties of an evangelist,
it is imperative to understand those things which are not
his sole responsibility.
Obviously, one must consider that the particular
circumstances vary with each congregation of the Lord’s
church. There are congregations which have no elders. In
such cases, it is not the responsibility of the preacher to
assume the sole role of leadership in the congregation. It
has been the assumption among the members in some congregations
without elders, that the preacher should fill this role. In other
situations, the brethren would rightly refuse to agree to such a
practice; but in assigning the preacher his duties, many having
unwittingly placed him in a position where, in essence, he
becomes the “pastor.” Clearly, in circumstances where
there are congregations without elders, the men must lead.
Considering the fact that the preacher is one of the men, it
would be appropriate for him to have a role of leading in the
work, but he should not use his position as the preacher to usurp
authority over the men of the congregation. The reader can
readily see the divine wisdom in each congregation having
qualified men to serve in the roles as “overseers.”
The same conclusion should be reached when considering
the role of a preacher in a congregation with elders.
He should not assume that his position as the evangelist
supercedes that of the elders. This scenario has been
repeated on far too many occasions; and has wreaked havoc
wherever it has been tried. Paul stated that the elders were the
“overseers” (Acts 20:28) and were responsible for
“feeding the flock.” Clearly, the elders are responsible
for the spiritual diet of the flock they lead. Preachers are one
of the tools which elders use to ensure that responsibility is
met. As the spiritual shepherds, they are to see that the sheep
are being fed a spiritually wholesome and spiritually nutritious
diet.
Unless it is the case that there are full-time elders,
generally speaking, the preacher is the one devoted to the
full-time work in the congregation. Hence, doing his own work, he
will supplement the work of the elders rather than displacing
them. A logical conclusion in this respect would suggest that
unless the preacher is appointed as one of the elders, he should
not be doing the work of an elder. The same is to be said of the
office of a deacon; in that, unless qualified and appointed to
the position, he should not assume to do the work which has been
assigned to the deacons.
While much space could be employed to discuss things
that generally do not comprise the primary duty of the preacher,
the present task is, however, to examine what things do. The
apostle Paul will take opportunity with his experience to reveal
to the young Timothy what is involved in being an evangelist. His
admonition to the young man in 2 Timothy 4, remains to serve as
an inspired outline for any who would seek to be a Gospel
preacher. Paul will “charge” (”to attest
earnestly”), in verse one, that in doing “the work of
evangelist” (v.5), it would obviously begin with his effort
to “preach the word” (v.2). While this admonition seems
rather general, closer examination will reveal otherwise.
In Luke 10, the Lord appoints seventy others, in
addition to the twelve, to send them out into the different
cities to further the message concerning Himself and the coming
kingdom. The need to herald the message was clearly defined —
“the harvest is truly great” (v.2). Jesus was helping
these appointees understand that the world was in desperate need
of the information they would be providing. The souls of men were
the focus of His mission (Luke 19:10). But His effort to
“seek and to save” would have its physical limitations.
Alone, He would not be able to cover as near as much ground as
having scores of others to act under His authority and on His
behalf. Additionally, the Lord would not tread this earth but for
a very short period. With the need so “great” and the
laborers so few, the effort to reach the world with the
Lord’s message would require men not only dedicated to
following the Lord, but dedicated to the same mission —
“to seek and to save.”
The Lord was not hesitant to tell the seventy that the
mission assigned to them would certainly be perilous. To this,
they would need to be keenly aware. He will tell them that He is
sending them “forth as lambs among wolves.” The Biblical
record, as well as historical records, indicates that those who
were antagonistic to the cause of Christ preyed on the early
evangelists with a vengeance. Regardless, by the time Luke writes
the history of the early church in the book of Acts, the brethren
were “scattered” everywhere preaching the word (Acts
8:4).
The charge that Jesus gave to the seventy was that they
were to take the message that “the kingdom of God is come
nigh unto you” (Luke 10:9). Today, while it is the case that
the kingdom has been present for nearly two millennium, the need
to preach its arrival along side the good news of Christ, has not
diminished. In fact, it is to this very purpose, that the words
to Timothy are penned in 2 Timothy 4.
Timothy is told to “preach the
word.” The word “preach” is from the Greek
word kerusso meaning “to herald” (as a public
crier). What is one to preach? Paul answers — “the
word.” But what word? The term is logos, which is the
same term as found in John 1:1. It is used in that text in
reference to Christ. This fact is rather significant because the
subject of one’s preaching is not exclusive to the what, but
the Who, as well. It is interesting to note that there are those
who are of the impression that one can preach Christ and
disregard that which He preached. While it is the case that one
can focus on matters concerning the life of Christ, one cannot
“preach Christ” without preaching what He taught. Such is
clearly indicated by the situation with Philip and the eunuch in
Acts 8. When Philip “preached Jesus” to the eunuch
(v.35), it was evident that he focused on more than the life and
death of Christ. He taught him the necessity of baptism;
otherwise the eunuch would have not inquired of its necessity. It
is additionally important to note that Jesus gave His commission
to “teach all nations” and thus make disciples of them. He
will furthermore tell them to “teach them to observe all things
whatsoever I have commanded you” (Matt. 28:19-20). What would
be the importance of preaching these commands and following them?
The answer is, because it will be by His words that all will be
judged (John 12:48).
The phrase “preach the word” in 2 Timothy 4:2,
has further significance based on the article “the” —
“The” word. It signifies that the Lord has only one
Gospel message. Paul marveled at some in Galatia for giving
credence to some other message than that which he had preached to
them (Gal. 1:6-9). He will specifically tell them that there is
“no other” Gospel than that one he had preached. It is
this same message, without addition or subtraction, that is to be
preached today.
Second, the work of an evangelist is to edify the
saved. The word “edify” comes from the Greek term
oikodome (noun) or oikodomeo (verb), which is an
architectural term indicating “to build” or “build
up.” Life experiences consistently reveal that man is beset
with trials. It is no less the case with Christians. Situations
arise which exploit weaknesses, cause great discouragement or
bring significant sorrow. When occasions which cause sorrow
arise, it is always comforting to have someone reassure us with
words from the Book of books that things are not as bad as they
might seem. When beset with despair, a skilled preacher can cite
passages and examples which can “build up” the spirit of
the down-trodden. Many brethren will experience occasions of
weaknesses of various sorts; whether it be weak in morality, weak
in faithfulness, weak in prayer, or in any area wherein one could
be viewed as weak in spirituality. Several of the churches of
Asia whom the Lord addressed in the early chapters of Revelation
had their strengths, but were chastened for their particular
weaknesses. On such occasions, any preacher worth his salt, will
admonish the weak, address the weaknesses, will
“correct,” and “instruct in righteousness” (2
Tim. 3:16); so that the Christian may be “perfect,” and
“thoroughly furnished unto every good work.”
Third, preachers are to warn the flock of
impending threats to the faith. There was probably no
greater evangelist in the first century than in the person of the
apostle Paul. He spent much of his writing addressing threats to
the cause of Christ. In several of his letters he devoted
significant space to the problem caused by Judaizers. He would
tell Timothy of the problems being caused by Hymenaeus,
Alexander, and Philetus with their false teaching on the
resurrection. The apostle John would use ample space to address
the problems associated with Gnosticism.
Failure to address issues which can potentially cause
division in the body of Christ or which could result in the loss
of someone’s soul; whether on the part of an elder or the
preacher, makes either, or both, complicit in the problem. The
failure of the preacher to stand for that which is truth, is for
all practical purposes allowing the wolf into the sheep-fold or
allowing the flock to feed on poison. In either case, the result
will be a spiritual catastrophe.
Fourth in the list of general duties of a preacher is
that he should be a capable defender of the faith.
One cannot help but reflect on the circumstances of the old
prophet Elijah as he stood alone against the 450 prophets of Baal
(1 Kings 18). His effort was not only that of faith and courage
in defending the faith of the one true God, but much to the point
that the prophets of Baal were given sufficient latitude that
they made themselves look absolutely foolish. In so doing, Elijah
was able to draw a distinct contrast between himself and the
false prophets; so much so, that the people of Israel were able
to clearly discern the truth from the error.
Many preachers today have chosen to take the path of
least resistance. Most, it seems, are so stricken with timidity,
that on the occasions which a sound defense would have been
required, they will cower away into hiding, while others react
with complete indifference. To be clear, confrontation with error
is neither pleasant nor convenient, but in order to maintain the
purity of the faith, and guard the souls of the flock from
spiritual predators, someone must take steps to provide the
defense. A familiar text from the short epistle of Jude provides
an inspired directive in respect of this need: “It was
needful
for me to write unto you, and exhort you that ye should earnestly
contend for the faith which was once delivered unto the
saints” (v.3). While it is uncertain to whom Jude was
specifically addressing, seeing that the language is inclusive of
Christians in general, it will certainly include those who are
preachers in its scope. As noted earlier, preachers are usually
the ones in any given congregation, who are given to the
full-time work in the congregation. If any should be prepared for
being in the first line of defending the faith, it should be him.
Some might cite the need for the elders taking the front line of
defense. This would certainly be true, for being the shepherds
they are responsible for the protection of the flock. However,
shepherds would use what tools were available to them in order to
ward off threats to the sheep, such as staves or swords, etc.
Likewise, shepherds in the spiritual Israel may turn to one of
their tools to provide a means to defend the spiritual sheep from
danger — the well-prepared preacher! By any estimation, the
preacher should be “ready always to give an answer”
to
any one who inquires of his hope, and then be able to defend his
reasoning for that which he has answered (1 Peter 3:15).
Preachers today would do well in learning a lesson from
the example of Elijah. While we do not beseech fire from heaven
to make the case of truth today; having the complete source of
inspiration at our disposal, preachers are able to avail
themselves of its divine truth and thereby “instruct in
righteousness,” bringing men into spiritual maturity, and
uphold the one and only system of faith which will provide
passage to heaven (2 Tim. 3:16-17).
Finally, in this simple list of things which, in
general terms, outlines a preacher’s responsibility, is the
fact that he should be an example of the righteousness he
preaches. In writing to the Corinthians, Paul noted his
personal accountability in this respect. He stated: “But I
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). Paul was aware as anyone that
there is nothing more debilitating to a cause than those who
promote the cause should violate the foundational principles of
the cause. Hypocrisy is the death-knell to a cause. The
“cause” in this case is the “cause” of Christ.
Paul knew that if he preached principles of righteousness to any
group of people, and then behaved in an unrighteous manner, he
would destroy the credibility of the message he preached. In his
epistle to Timothy, he will outline several aspects of behavior
that he will need to apply in order that he might save himself
and those who listened to him (1 Tim. 4:16). Paul will urge
Timothy that he not behave himself in such a fashion as to allow
others to despise him in his youth (1 Tim. 4:12). Timothy was
told to “be thou an example of the believers, in word, in
conversation, in charity, in spirit, in faith, in
purity.” In virtually every aspect of his life, Timothy
was admonished to serve as an appropriate example. As an
evangelist, Timothy could provide not only the teaching the
people would need by word of mouth, but he could also provide
significant instruction by the way he lived in harmony with that
which he preached. While some might wonder why this portion is
included in a discussion on the WORK of an evangelist; if one
would but consider how difficult it is in this present world to
live a righteous life, the answer would be glaring. It takes
great effort to “be an example.”
There are likely many other specific matters which
might have well been considered, but these which have been
examined should be food for thought for those who have had
questions about the particular roles which are to be embraced by
those who wish to be preachers in the Lord’s kingdom.
It would seem to be appropriate to end with Paul’s
quote of Isaiah; “How beautiful are the feet of them that
preach the gospel of peace, and bring glad tidings of good
things” (Rom. 10:15; Isa. 52:7).
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Table of Contents
MAY THE SINNER
PRAY FOR SALVATION?
Matthew Carver
The almost exclusive means by which denominations purport to
instruct men to transition from a life of sin and depravity to a
life that is “hid with Christ in God” (Col. 3:3), is by
way of the “Sinner’s Prayer.” On most denominational
tracts and websites, the formula requiring the sinner to “ask
Jesus into your heart” through prayer is seemingly ever
present. Likewise, every widely heralded television and radio
evangelist with denominational associations seems to employ this
method of salvation. However, is such the model proclaimed and
defended within the inspired text of the New Testament?
In scanning every conversion account in the book of
Acts, we cannot find a single instance in which an inquiring
penitent person was instructed to pray for salvation. This should
not be construed as a blind and dogmatic statement of a fact that
we simply wish to be true. Rather, it is the empirical reality of
the case. Not one example of conversion portrays an inspired
preacher of the Gospel instructing others to pray in order to
become a child of God. Instead, what we find are three common
elements throughout each account in an either explicit or
implicit form: faith, repentance, baptism. In addition to these,
we may rightly infer from other inspired sources that a
confession of one’s faith in Christ was also required (Rom.
10:9-10; 1 Tim. 6:12). Noticeably absent from these conditions is
the requirement to pray. As a matter of fact, the only account
that even remotely alludes to prayer is when Ananias instructed
Saul of Tarsus: “And now why tarriest thou? Arise, and be
baptized, and wash away thy sins, calling on the name of the
Lord” (Acts 22:16). The instruction was to cease praying,
arise, be baptized, and wash away thy sins, calling on the name
of the Lord.
In addition to these observations, there exists certain
inherent flaws in the teaching of salvation by prayer. If a
sinner is to pray for salvation, for what, specifically, is he to
pray for along this line? Is he to pray for faith? No, for
the Bible teaches that “...faith cometh by hearing, and
hearing by the word of God” (Rom. 10:17). Further, if one
is praying for faith, he is obviously praying without faith.
Consequently, the Bible teaches that such a man cannot expect to
receive anything from God, for James writes: “But let him
ask in faith, nothing doubting: for he that doubteth is like the
surge of the sea driven by the wind and tossed. For let not that
man think that he shall receive anything of the Lord; a
double-minded man, unstable in all his ways” (James
1:6-8).
Should the sinner pray for repentance? No, for
repentance is an act of the heart: “For godly sorrow
worketh repentance to salvation not to be repented of: but the
sorrow of the world worketh death” (2 Cor. 7:10).
Does he pray for remission of sins? No, for
remission of sins is promised only to those who obey in faith,
repentance, and water baptism: “...Repent, and be baptized
every one of you in the name of Jesus Christ for the remission of
sins...” (Acts 2:38). Thus, the Scriptures bear witness
that there is nothing for which the sinner can pray in regards to
salvation that has not already been assigned to other conditions
in the Book of God.
Let us then commit these observations to memory in
order that we may “...be gentle unto all men, apt to
teach, patient, In meekness instructing those that oppose
themselves; if God peradventure will give them repentance to the
acknowledging of the truth” (2 Tim. 2:24-25).
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WHERE HAVE ALL THE PREACHERS GONE?
Information from various sources continues to tell us that
the number of preachers in the U.S., especially among churches of
Christ, is declining. Some figures are extremely alarming, such
as the revelation that the Lord’s church is losing some 600
preachers per year, due to death, retirement and career changes,
and all our schools combined produce a meager 300 replacements
annually. It does not take a brilliant accountant to quickly
surmise where this sad road shall end.
It’s my personal belief that most of our preachers
are just plain quitting the full time ministry due to bad
treatment from brethren or unrealistic expectations placed upon
them or for other similar reasons. There are no doubt some who
have regrettably fallen in love with the world and have done a
“Demas number,” leaving behind all hope of eternal
salvation. We pray for them that their sensibilities shall be
reclaimed. However, the dismal fact remains that there is a
preacher shortfall and that puts the spotlight of inquiry on such
questions as, “Will the church of Christ survive?”
“How can any religious movement be optimistic regarding its
future if it does not attract those of the younger age
brackets?” “How can any religious group exist without a
solid core of professional men who have devoted themselves to
countless hours of the study of God’s Word and are ready to
meet the neo-paganistic world on any terms or topics it
names?”
Bill McDonough states the critical issue as follows:
“Today there is no higher calling than preaching or greater
crisis than the lack of preachers. We and our children can stop
the church from dying in America, but we are the only ones who
can.” (Gospel Advocate, April, 2002). These words are
ever so true. Is it possible to treat our preachers better? (This
is not to say some men in the pulpits did not deserve exactly
what they received!) Rudeness, unjust treatment and discourtesy
are incompatible with Christian character wherever they are
found.
Beloved, let us extol the glory and greatness of
preaching and encourage our young men to want to be proclaimers
of the Word of Life. Let us emphasize anew Jehovah’s dynamic
call as in the days of old: “And I sought for a man among
them, that should make up the hedge, and stand in the gap before
me for the land, that I should not destroy it: but I found
none” (Ezek. 22:30). Who will be God’s man? What will
your congregation do to encourage young men to fill the empty
pulpits? Can we do some heart searching that will lead to some
life changing to show how absolutely vital our preachers are to
the ongoing of all that is good in the earth? One thing is for
certain; wherever our preachers are going, the church is soon to
follow! God give us preachers. God save the church. —Bill
Dillon
It bears repeating: “When shepherds speak well
of the wolves, the sheep are in grave danger.”
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