THE UNJUST STEWARD
The parable of the unjust steward (Luke 16:1-8) hasbeen traditionally looked upon as the most difficult ofthe parables of Jesus. Despite this, once a couple ofproblems are resolved, the parable is really not too hardto understand and the principles therein are such thatevery Christian needs to understand them.
The characters of this drama are: 1) THE STEWARD. He's the main figure, the star of the story.A steward could be either a trusted slave or a hired servant chosen to oversee the finances of the master. Joseph occupied such a position (Gen. 39:1-6).
2) THE DEBTORS. These were persons who had either borrowed or purchased on time from the master.
3) THE LORD. The master of this parable is called"the lord" (v.4,5,11). Though this term is used nowalmost exclusively of Jesus, He being Lord of lords, itis purely a secular term in the Bible. When Sarah calledAbraham "lord" (I Peter 3:9) she didn't attribute deityto him but simply acknowledged him as her master inthe relationship they sustained.
It was the lord of the parable who commended theunjust steward (v.8). But Jesus was commending himtoo. This is the whole point of the parable and the mostperplexing problem that expositors have had to dealwith.
After all that is said concerning those who are worldly being fools (Psalm 14:1; Matt. 7:26; Matt. 25:2) Jesus said, "Now here was a man of the worldwho was a shrewd fellow and you ought to try to be likehim."!
Why was this unjust steward set forth as an example? In what particulars should we follow him?
I. HE FACED THE FACTS: "Then the steward said within himself, What shall I do? for my lord takethaway from me the stewardship..."
Here was a man who was able to look at the situation objectively and say, "I've been living high on the hog,but now the jig's up and I've got to do something and do it quick!"
Christians must follow this example if we please God.We must face the evidence of Christ's Deity and Lordship. We must face the fact of death and judgment to come.
II. HE MADE A DECISION: "I am resolved what to do..."
This man realized that indecision would never get thejob done. He decided upon a course of action. While theauthority was yet in his hands, he deducted a portion ofthe debts of certain ones, thus putting them under obligation to him. Then later, he need not hesitate tolook to them when he lost his job.
I once heard James P. Miller suggest that the reasonhe subtracted 50 % of the debt of one and only 20 % ofthe other's debt was because the first one had an extra bedroom and a wife who was a good cook! That maywell have been the case.
Christians have already made the big decision. That's to follow Jesus. Other decisions should be made in view of the big one. Other decisions should be programmed to a great extent. Just as we don't decide whether we're going to brush our teeth or shave eachmorning, so we should not have to decide whether toattend the services on Wednesday night or whether toread the Bible.
Such decisions should have been made in principlewhen we were baptized into Christ and arose to walk innewness of life.
III. HE ACTED UPON HIS DECISION: "So he called every one of his lord's debtors unto him..."
History is replete with catastrophes that occurred because men did not make decisions and put their plansto work. The Captain of the great Titanic was warnedby radio of icebergs in his course but he procrastinatedand 1,517 people, including himself, lost their lives inthe greatest maritime disaster of all time.
On December 7, 1941, at Pearl Harbor, unidentified aircraft were observed on radar and the information was passed on to commanding officers. But no immediate plan of action was initiated and almost 3,000of America's sons were slaughtered like sheep on thatfateful day.
When we look about us and see a world lost in sin and hell-bound we should realize that this is no time to lingerin inactivity or to shuffle our feet in indecision, "...letus not be weary in well doing: for in due season (Kairo)we shall reap, if we faint not. As we have therefore opportunity (KAIRON-season), let us do good unto allmen, especially unto them who are of the household offaith" (Gal. 6:9,10). This is the sowing season. Let usbe busy.
IV. HE USED HIS TALENTS: "What shall I do?...I cannot dig; to beg I am ashamed."
The steward recognized there were some talents hedidn't have but he didn't let that stop him. He had agood head on his shoulders and he used that to achievehis purpose.
The church would be in better condition if Christians would concentrate as deeply upon what they can do asupon what they cannot do.
There are many who have talents for speaking, meeting people, organizing, etc. who could be using these talents for the glory of God but are not. CONCLUSION: The unjust steward was commendedbecause his actions were more consistent with his aims than ours often are. He strived for an earthly rewardand he put himself wholeheartedly into the venture. Westrive for a heavenly reward. Is our effort as great ashis?
THE GOLDEN RULE
One area where the Golden Rule needs to be applied,and sometimes is not, is in the relationship betweenpreachers and congregations. Preachers ought to be fair, honest and industrious. They are charged to "preach the word" (2 Tim. 4:2), "give attendance toreading, to exhortation, to doctrine" (1 Tim. 4:13) and to be an "example of the believer" (1 Tim. 4:12). Theyought to teach "publicly and from house to house"(Acts 20:20). There is no excuse for a preacher nothaving plenty to do.
But there is another side to the story. With the serious shortage of preachers we have, it is saddeningto learn of congregations that are demoralizing some ofthe young men who have started out to give their livesto preaching the gospel. They expect a man in his earlytwenties to have the wisdom of Solomon and the knowledge of Paul. They get him caught in the crossfireof disputes which he did not create and make life miserable for him when he does not please allconcerned. Some are ready to string him up when hedoes his duty to "reprove, rebuke and exhort" rather than holding up his hands. Some think they own the preacher, lock, stock and barrel and are fretful ifhe does any of his teaching anywhere else. He is theirpreacher. Yet when they are through with him andwant him gone fast, they can't understand why he can'tinstantly find a place to go, when they locked him up sohe could never preach anywhere else. One place evenforbade their preacher to cross a state line to attendgospel meetings in an area only a few miles away. TheBible already sets forth the work of preachers, andfaithful men, whether young or old, are not going to letignorant brethren create the doctrine they are to preach. Unless brethren stop such childish antics, the shortage of preachers will get worse and worse.
The Golden Rule also needs to be applied in the matter of support. Everyone who is trying to pay hisdebts and keep his family fed and housed is painfullyaware of the rise in the cost of living over the past year.The business and industrial world have long taken thisinto account and provide periodic "cost-of-living" raises. If your preacher has not received such a raisewithin the last year, then this actually amounts to a cut in pay for what he was making a year ago certainlybuys much less at the grocery store and service stationthan it did then. It is humiliating to most preachers toask the brethren for a raise. Some would rather move than do this. Yet the cost to all concerned is much greater if he does. Think about it brethren, are youpracticing the Golden Rule?
PREACHING TO BE UNDERSTOOD
There is a place for scholarship and for preachingthat probes far beneath the surface to bring out themeat of the word. But some of what passes for thatleaves this editor cold. When a man goes out of his wayto insinuate that the "run of the mill" preachers aremental sluggards who do nothing but "parrot" what they have heard somebody else say without using theirGod-given brains, then I wish to take exception onbehalf of the "run of the mill" preachers.
Preachers who raise more questions than they settle,who go to great lengths to meander to the same conclusion on doctrinal points which faithful men all reach, but who in the process treat us to the idea that itis a good thing they came along so all the carelessthinkers can be put in their place, have an ego problem.And if they are not coming out at the same place onbasic doctrinal matters, then somebody needs to signsome debate propositions and find out who is teaching the truth and who is not. When members sit through ameeting and then comment that they did not knowwhat the preacher was talking about half the time, thennot much good has been done, at least for those people.Certainly preachers are different and each one approaches his task his own way. This is refreshingand benefits us all. But unless people understand thepreaching and can make practical use of it, then wehave wasted our time and theirs. It has always beeninteresting to me that some who wish to be known fortheir scholarship and regard themselves mentally as anotch or two above the rest, are always being misunderstood. God expects us all to understand hiswill (Eph. 5:17). Paul said "we use great plainness of speech" (2 Cor. 3:12). All of us would do well to remember that.
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In the March issue of SEARCHING THE SCRIPTURES brother Larry R. DeVore had an articleentitled, "The 'Bus Ministry' Craze". I suggest youread it again. It is an excellent article in some ways butargumentation in two paragraphs is invalid. I am opposed to the unscriptural use of church funds in the purchasing of buses to be used for trips to amusementparks, roller rinks, etc. I also agree with brother DeVore that "the 'Bus Ministry' appears to be sweeping the brotherhood like an outbreak of chicken pox." But in our condemnation of a practice let us bespecific in our opposition and be sure we oppose something on scriptural grounds.
In paragraph two under the caption of "WHAT IS ABUS MINISTRY?" the statement is made "The use of the word 'ministry' in connection with bus routes seems to be used in a denominational sense." Bro. DeVore then implies that the Bible use of the word "ministry"is limited to the preaching of the word. This is not stated, but is implied in his use of Paul's exhortation toTimothy (2 Tim. 4:5b). He concludes, "It would be farbetter to go back to calling 'Bible things by Bible names'." Now, in the New Testament we have the word "ministry" (Greek word "diakonia") used with reference to Martha serving (Lk. 10:40), the feeding ofwidows (Acts 6:1), preaching of the Word (Acts 6:4),the taking of relief to needy saints (Acts 11:29; 12:25),the work of service in God's kingdom (Eph. 4:12), andmany other instances. In 1 Cor. 12:5 Paul says that there "are varieties of ministries" (New American Standard Version). His point is that there are different"services" that brethren perform in exercise of theirabilities before God. "Ministry" in the Bible means more than preaching.
Granted, that brethren borrowed the term "Bus Ministry" from the denominational world. However, inparagraph four brother DeVore admits the scripturalness of buying a bus to use in transportingpeople to hear a preacher — here we have a "bus service" or, if one prefers, a "bus ministry." Calling"Bible things by Bible names" is fine but the Bible doesnot identify by name most expediencies in obeying the Lord.
Also in paragraph four, under the caption, "ARE BUSES SCRIPTURAL?" bro. DeVore rightly showsthat it might be expedient for a church to use its fundsto purchase a bus to bring people to hear a preacher. I agree that the circumstances that would make this expedient "would indeed be rare." Well and good! Butthen note his reasoning that follows in the end of theparagraph:
"a bus is purchased because of a scriptural
necessity, then the bus is also (emphasis mine,
JFD) used for other purposes thereby
destroying its scripturally." (right to purchase
bus)This reasoning does not follow! If the bus is purchasedbecause of a scriptural necessity, the purchase of thebus is scriptural. If the bus is then also used for other (unauthorized) purposes, the unauthorized use is unscriptural, not the purchase of the bus! Following bro. DeVore's reasoning we have this parallel:A meeting house is purchased because of scripturalnecessity, then the building is also used for other (unauthorized) purposes, thereby destroying the rightto purchase a building! I can't buy that! Let us alltake a firm stand against the practice of offering (andgiving) gifts to entice people to come to Bible studyand/or worship. But in so doing let us not become sodetermined to "stand up straight that we fall over backwards!" Let's show it is sinful to give gifts to entice people to come to services. Let's show the dangers involved in having "children's worship services." Let's show that if a church owns a bus this does not give it the right to use it to take trips to amusement parks, roller rinks, etc. But let us be specific in our charges and not just avow that the "BusMinistry" is wrong! What is called a "bus ministry" insome places may be the expedient purchase and use of a bus to bring people to services because of a scripturalnecessity, and that alone. Think about it, brethren.
3176 E. Raines Road
Memphis, TN 38118
Wine (grape juice) may refer to an intoxicating drink or a non-intoxicating one, just like our word "cider." To know the nature of the wine in anypassage, we must be guided by the context of thepassage and the context of what other passages teachon the subject. The overall context must include passages like Prov. 20:1, which identifies wine as a "mocker" and the drink of fools, and I Pet. 4:3, whichforbids (1) extreme indulgence and debauchery withintoxicants, (2) the intoxication of revelings, and (3)sipping the intoxicant or social drinking. Let's consider some passages which have troubled somebrethren.
Luke 7:33-34
Jesus condemned the Pharisees because they werelike children — "nothing pleased them" (Barnes' commentary). On the one hand, John came "neither eating nor drinking," "abstaining as a Nazarite," andthey rejected him (Ibid.). The expression "neither eating nor drinking," referred to "his austere life spent in the desert, apart from the ordinary joys and pleasures of men, not even sharing in what are usuallytermed the necessities of life" (Pulpit Commentary). On the other hand, Christ came "eating and drinking,""not practising any austerity, but living like other men" — and they rejected him, too! (Barnes) Christ joined in such affairs as the marriage feast of Cana, ateand conversed among the common people, and participated in feasts to which he was invited.
Luke 1:15 shows John was a Nazarite. He took no "wine" — which is representative of all products ofthe grape vine. All the fruit of the vine, in whateverform, was forbidden as part of the special Nazarite vow (Num. 6). No such general prohibition was givento all the people. It was peculiar to this special vowof service to, and sacrifice for, God. Isa. 5:11 showsthat the use of intoxicants brought a pronouncement ofwoe upon God's people in general; thus, it was certainly out of place for one devoting himself in a vow ofdedicated service to God! This is part of the vow, butnot peculiar to the vow. General warning,prohibitions, and woes are announced elsewhere (asProv. 20:1; 23:29-35).
Luke doesn't compare John and Jesus as to theirsupposedly) different attitudes toward intoxicants. He compares them as to their different patterns inregard to austerity and social intercourse, and showsthat the Pharisees put the worst possible constructionon both men. The Pharisees obviously were not thechildren of wisdom and truth, but of lies, prejudice,and Satan. Though this passage does not explicitlystate whether the juice Christ drank was intoxicatingor not, we should not have any trouble determiningthe matter in the light of the nature of the life he lived,the example he set, and the teaching he delivered in IPet. 4:3.
Luke 21:34
Notice the New American Standard, "Be on guard,that your hearts may not be weighted down withdissipation and drunkenness and the worries of life,and that day come on you suddenly like a trap." For"weighted down," the King James says "OVERcharged," which may leave the impression that a little dissipation, drunkenness, and over-anxiety isallowable. The actual thought is that we should notcarry about such burdens at all. The word translated"over-charged" is a word meaning burdened or carrying a weight.
The word translated "surfeiting" or "dissipation" seems to mean gluttony, continued carousing, and excesses of any kind. W. E. Vine's Dictionary of New Testament Words says, "the giddiness and headacheresulting from excess . . ." Thus, he thinks the wordemphasizes the sluggishness, discomfort, anddistraction resulting from excesses. Another scholar,Robinson, thinks the word is closely related to drunkenness: "properly, seizure of the head: hence intoxication."
At any rate, this passage is like many others in theNew Testament which impress the need of guardingagainst gluttony, intoxication, passions, over-anxiety,or anything else that tends to becloud the senses.There is no hint of allowing just a little intoxication insuch passages, any more than a little gluttony. Allsuch weights with a keen sense of watchfulness."Watch ye therefore, and pray always . . ." (vs. 36). "Be on guard."
Rom. 14:17-21
In this chapter, Paul discusses principles of libertyand expediency. Some are willing to eat all things, including meats. Others eat herbs only, being vegetarians. Such private opinions and choices do notmake one particle of difference; they are private andindividual. Some esteem one day above another; others esteem every day alike. "Let every man befully persuaded in his own mind." "The kingdom ofGod is not meat and drink." The authority of God hasneither forbidden nor required — not by express statement, apostolic example, or necessary implication. Here is the realm of liberty and expediency. Whatever opinions men may privately hold in this realm are perfectly lawful in the sight ofGod.
But, Paul says these principles are not fullyunderstood until another principle is understood. Thatis, God does not allow us to use our liberty to the hurtof another saint. Such use of liberty is an abuse."Destroy not him with thy meat, for whom Christdied." If a brother is so deeply convinced that it would violate his conscience to eat meat, don't dangletemptation and confusion in his face by purposelyeating meat in front of him. Do not despise the brotherfor his weakness; do not "put a stumbling block or anoccasion to fall" in his way. "Follow after the thingswhich make for peace, and things wherewith one mayedify another." Teach him, but don't destroy him.
To what extent should we be willing to yield ourliberty for the sake of saving a brother? Paul says he
will not eat meat (a common food of the time), nordrink wine or grape juice (a common drink of thetime), nor do anything else that will cause one to stumble. This is stated in verse 21, which is sometimesused to justify drinking.
We've looked at the text in context. Now, if we willnot read into the text the restricted meaning of theEnglish word "wine" we should have no trouble understanding Paul's statement. Remember, Paul is discussing things indifferent in themselves, thingsconcerning which God has not legislated. Some try tobring instrumental music in as our liberty so long as we don't make someone stumble; but, God has legislated in the matter of worship and forbidden addition to it. Paul obviously isn't contradicting otherclear passages by allowing freedom to use instrumentsin worship. Likewise, God has legislated on the matterof intoxicants (as in I Pet. 4:3). Paul doesn't contradictother clear passages by allowing freedom to use intoxicants.
When the context of Romans 14 and the context of what other passages teach are considered, we have no trouble realizing what kind of grape juice is referred to in Romans 14. Even so, we have no trouble determining what kind is referred to in Gen. 9:21;according to the context, that grape juice was anintoxicant. It is surely not this mocker, this drink offools, that Paul places under liberty and expediency!(Prov. 20:1)
Eph. 5:18
Drunkenness was and is a very common sin. TheLord forbids it in this passage. That is all! He does not mention the first or early drinking of intoxicants inthis verse. "Social drinking" isn't mentioned — nor stealing, adultery, murder, etc. Other verses do mention those things and forbid them.
Some confuse themselves by reasoning, "Now, theLord could forbid the drunkenness by forbidding thedrinking in the first place; since he doesn't do it that way, he must mean to allow drinking, but not drunkenness." Let's try it on some other passages."Eph. 4:28 forbids stealing. Now the Lord could forbidthe stealing by forbidding the covetous attitude in thefirst place; since he doesn't do it that way, he mustmean to allow covetousness, but not stealing." "In verses forbidding murder as a vent of hatred, the Lorddoesn't forbid using harmful force. So while I can'tmurder the man I hate, I can indulge in more moderateuse of force — such as maiming him."
We must guard against (1) unwarranted inferences,
(2) neglect of immediate context, and (3) neglect ofother passages.
I Tim. 3:3.8 (Tit. 1:7; 2:3)
I Tim. 3:3 says, "Not given to wine." In keeping withthis translation, some scholars think the expression emphasizes the drinking. J. W. McGarvey thinks the"use of wine," in whatever amount, is emphasized andforbidden (The Eldership p. 61). Barnes says thisindicates the practice of joining with those who sitaround the cup of intoxication; drinking or being seen in company with those who are drinking are involved.Similarly, James Bales summarizes from his survey ofscholars: "not beside wine" or not "sitting at wine" (The Deacon and His Work, p. 25). Others see an emphasis in keeping with the marginal translation, which says, "Not ready to quarrel, and offer wrong, asone in wine." "Not a brawler" or "one in his cups," saysAlford (Greek Testament). "A man rendered petulant"by intoxication, he adds. Vincent says, "to treat withdrunken violence" (Word Studies). We see, then, aman qualified for elder is not a user of intoxicating wine, and thus not evidencing the moods, dispositions,and actions characteristic of intoxication.
"Not given to much wine," says verse 8. W. E. Vinepoints out on Tit. 1:12 that the Cretans were notoriousfor their sinful ways: liars, evil beasts, idle gluttons."The phrase 'idle gluttons' stands for the grossest self-indulgence" "(The Epistles to Tim. and Tit., p. 157). InTit. 2:3, Vine explains on "nor enslaved to much wine"that Paul is referring to "the general conditions of theCretians" and telling Christians not to be like them (Ibid., p. 162). Thus, Paul is saying, "Don't be drunkards like they are!" Neither Christian women nor deacons should be such (I Tim. 3:8). As suggestedon Eph. 5, Paul can focus his attention on one sinfulpractice, without implying that another one is allowed.Notice, too, "vigilant" (temperate, sober) in I Tim.
3:2. It indicates clear head and self-control, so as to bevery watchful on a constant basis. Barnes says, "It means, properly, sober, temperate, abstinent, especially in respect to wine; then sober-minded, watchful, circumspect (Robinson)." W. E. Vine says, "the word nephalios primarily has to do with abstinence from strong drink; it acquired, however,the more general sense of soberness in disposition"(The Epistles to Tim. and Tit., p. 51). The Christian must be utterly watchful — on the guard against everydevice of Satan, every wayward thought, and everysubtle temptation. Even non-Christians, dealing with the need of vigilance in non-spiritual matters,have learned the propriety of avoiding all use of intoxicants. "The higher faculties of the brain are impaired by alcohol, as Dr. Ivy pointed out, 'before a person feels the effects and occurs after the consumption of 1 or 2 beers or 1 or 2 cocktails."(James Bales, The Deacon and His Work, p. 33). That is why drivereducation authorities warn,
"One drink may impair judgment, create a falsesense of well being, and a constant tendency to produceover-confidence. All this without being apparent toanyone including the drinker himself. The drinker quickly comes 'under the influence' of alcohol whether it is beer, or wine, or whiskey, or vodka, or any otherbeverage he may drink which contains alcohol." Truly,the children of this world can seem wiser than the children of God at times.
There is not one particle of help to the social drinkposition in Paul's letters to Timothy and Titus. Thereis plenty to warn us all of the sin of intoxication. [Look for an exchange next month between O. E. Watts and Ron Halbrook on this issue — Editor]
FAN MAIL
The editor and all who work and write for this paperenjoy and appreciate the correspondence which we receive. This is true whether it be commendable, or in the form of constructive criticism. We try to profit byall that we read.
Although very little criticism has come to myattention, I fear that my work may be misunderstoodby some who may not understand the general natureand purpose of my column. You see, to use the "sword of the Spirit" is to engage in negative and destructive work. What is a sword for? When I exposeor condemn some unscriptural doctrine or practice, Ialways try to show what is right and what the Spirithas revealed.
Anyway, I appreciate the following letter from areader in Maryland:
"I have followed your writing in the SOWER andSEARCHING THE SCRIPTURES for some time. I wanted to drop you a letter and tell you how favorablyimpressed I have been lately with the content, spirit,and style that has lately characterized your efforts. I know that there must have been a conscious effort putforth on your part to be more effective in your writing,because the result is so strikingly evident.
"As a preacher I have gotten volumes of criticism formy efforts to teach truth, as I am sure you have. Someof it was justified and some of it was not. Because Ihave seen how brethren can reject the truth under theguise of being offended 'with the way you do it,' I have hesitated ever disagreeing with a brother if the disagreement was merely in 'the way you do it.' There have been times when I have sat down to write you, andhave taken the paper out of my typewriter, and prayedinstead that you might be always strong in proclaimingthe truth. I feel like God has answered those prayers.
"A man may be criticized for teaching truth, but aloving man is known even by those he slices with thesword of the Spirit. Keep on the path reflected in yourwords: 'Teaching the truth in love'."
I print this letter, not because of the personal praise,but because it contains a lesson for us all — especiallyall who teach and defend the truth. Thanks, brother, I needed that!
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FAITH vs. INTELLECTUALISM
The battle between intellectualism and the faith that comes by hearing God is an old one. The apostle Paul engaged in such conflict in Athens. Tertullian of thethird century asked, "What has Athens to do with Jerusalem?" Do you understand his point?
May I pass along an interesting and truthful observation from Reuel Lemmons in a recent issue of the FIRM FOUNDATION:
"Man is a creature of two worlds: the world of the flesh and the world of the Spirit. He should not grow upignorant in either. Much of the education in the secularworld is subjective; it grows out of our experiences. Itis subject to our mistakes and miscalculations. It canbe, and always is, imperfect and inferior. Faith is objective. It comes from Revelation. It is imperfect tothe extent that the knowledge of God's will is imperfect, but it has every advantage over secularknowledge. When a choice is forced between faith andintellectualism we must always be ready to choosefaith. What we can believe is always far better thanwhat we can know. We must live by faith."
Those who smite their breast for their authoritywould do well to remember these important principles.
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HONEST BEER?
I heard a man advertising a certain brand of beer onradio the other day, and among other things he described it as being "an honest beer." I have no idea what honest beer is, but if there is such a thing that ismore than can be said for the man who advertises it and the manufacturer who paid him to say what he did.They present only one side of the picture — the selfish and deceptive side. They never mention the ten millionconfirmed alcoholics, the millions of problem drinkers,the crime, death, misery, broken homes and lost soulsas the "finished product of the brewer's art."
Let the wise man tell it like it is: "At the last it biteth like a serpent, and stingeth like an adder." (Prov. 23:32.)
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PRAYING TO MARY
The Italians voted recently on whether to keep theircontroversial divorce law. It seems that the Pope didn't want to get too deeply involved, but he did make astatement which seemed to indicate his position. If heis infallible and Catholics believe it, we wonder why hedidn't just lay down the law and avoid the nation-widevote on the issue.
The newspaper report said:
"Pope Paul VI, who had voiced 'deep grief when adivorce statute was introduced in Italy in November1970, Sunday said he wouldn't break his silence on theissue.
"However, the pope exhorted a crowd gathered in St.Peter's Square at noon to pray to the Virgin Mary 'forthe well-being of the family.' This was understood as a veiled plea, especially to women who have traditionallybeen devotees of the Madonna, to vote against divorce."
We agree with the pope's position on divorce (notbecause he said so, but because of what the Bible teaches) and we state our position plainly, not in a "veiled plea." But we disagree with his remedy. Why pray to the Virgin Mary? Did the Lord, the apostles, oranyone else mentioned in the New Testament ever ask anyone to pray to Mary? NO! I agree with the soldierwho had been critically wounded in battle, who, whenadvised by a buddy to pray to Mary replied, "A sickman needs the doctor, not the doctor's mother."
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GRAHAM ON SILENCE
An elderly couple wrote to Billy Graham concerning the possibility of meeting their pet dog again in heaven.He questioned the possibility. Another person wroteand asked, "Now while the Bible says nothing aboutdogs in heaven, where does it say there are not?"
Billy replied: "When you reason from the Bible's silence, as it is called, you can get into some theologicaltrouble. The safe position is to hold only to what isexpressly stated in Scripture."
Amen! That means that Billy and others cannot playa mechanical instrument in worship, sprinkle for baptism, etc., because the Bible doesn't say not to. If they follow the "safe position" of appealing to that which is "expressly stated," they will sing, immerse,and otherwise follow that which is authorized in the Bible.
GRACE AND THE GOSPEL
The "New Unity Faction" promoted by W. Carl Ketcherside and others seek to make some kind of an effort in teaching that the grace of God will overlookdoctrinal differences and as long as one has been immersed upon faith in Christ, in some way God's grace will work out differences of doctrine. Therefore,there is little need to be very much concerned with worshipping with those that use instrumental music and teach other false doctrines. What saith the Scriptures?
Grace Saves
Paul says the grace that saves has appeared unto allmen (Titus 2:11-12); but this grace teaches. In the gospel men are taught how to be saved from sin, for thegospel is God's power unto salvation (Rom. 1:16-17).
Law and Grace
"For the law was given by Moses, but grace andtruth came by Jesus Christ" (John 1:17). This passagedoes not teach that men are under grace and under no
law. Grace and truth are used in this verse in contrast with the law of Moses. There were both grace and truth under the law of Moses. It was by God's grace thatIsrael marched into the promised land. What God toldMoses to tell Israel was the truth, not a lie. But Christ was the fullness of grace and truth (John 1:14). JesusChrist was given to die because of God's grace (Heb.2:9). Jesus was the fullness of truth (John 14:6). Paulshowed that men were no longer "under the law, butunder grace" (Rom. 6:14). Under grace they hadobeyed from the heart the form of doctrine that wasdelivered unto them (Rom. 6:14-17). Grace does not mean men do not need to obey, and obedience does notnullify grace.
Acts 14
Paul spake boldly the "word of his grace" (Acts14:3). He "preached the gospel" (Acts 14:7, 21). He called upon the saints to "continue in the faith" (Acts14:22). Paul preached the gospel, the faith, which wasthe word of grace.
Acts 20
When Paul spoke to the Ephesian elders he said hehad preached "the gospel of the grace of God" (v. 24).He said this was "preaching the kingdom of God" (v.25). This was at the same time he declared "unto you allthe counsel of God" (v. 27). At this time he commendedthem not only to God, but also to "the word of his grace" (v. 32). He urged them "to remember the wordsof the Lord Jesus." The gospel of grace, the kingdom ofGod, the counsel of God, the word of his grace and thewords of Jesus were all preached by Paul at Ephesusshowing that they are all the same.
Gospel Connected to Grace
Paul said in Rom. 5:2 "we have access by faith intothis grace" but faith comes from hearing the word ofGod (Rom. 10:17). We can only know what the grace ofGod provides as we hear from the word of his grace. Ifthe revelation of the gospel which comes by the grace ofGod does not provide us with knowledge that a thing istrue, then we can not know it is a part of God's grace.
God's grace is revealed through the gospel of his grace.
Observe that Paul says man is called by grace (Gal.1:15; 2 Tim. 1:9) but it is by the gospel that man iscalled (2 Th. 2:14). The call of God's grace is throughthe gospel. We are informed that the grace of God canbe received (2 Cor. 6:1) but the gospel is received (I Cor.15:1) and the word of God is received (I Th. 2:13). Menreceive God's grace when they receive the revelation ofhis grace. Paul affirms men are saved by grace (Eph.2:8); the word of God is able to save our souls (Jas.1:21). Our souls are saved by grace when we are savedby the word of God. Men could stand in the grace ofGod, (Rom. 5:2); yet Paul said we stood in the gospel (ICor. 15:1). Men believe through grace (Acts 18:27);yet the word of God worked in those that believe (I Th.2:13). Paul persuaded men to "continue in the grace of God" (Acts 13:43) and to "continue in the faith" andnot to be "moved away from the hope of the gospel"(Col. 1:23). In these passages the action men taketoward the grace of God is seen in the action takentoward the word of God, which is the word of his grace.God has always made known his grace to mankind through his word. Unless God reveals his grace throughhis word, man does not know what the grace of Godprovides.
ETYMOLOGY AND COGNATES
"Salvation" Words: "Reconcile"
The root of the various "reconcile" words is allasso.
This term basically meant "to make otherwise." Its
kinship to allos, "other," may be readily seen. Outside
the New Testament one can find allasso in the sense of
"to alter," "to give in exchange," or "to take in
exchange." (See Theological Dictionary of the New
Testament, vol. 1, pp. 251ff.)
The root allasso is prefixed with several different prepositions, making cognates that vary slightly in meaning, such as "to alter by removal," "to alter orexchange," "to distinguish oneself," "to surpass." Oneof the cognates, katallasso, is the common term for"reconcile."
Katallasso in Greek Literature
It seems that katallasso has no significant use inGreek pagan religion, inasmuch as the pagan religionsdo not stress a personal nearness between God and man as does Christianity.
The term in question is found commonly in Greekliterature to denote the coming back together of a husband and wife who have been separated. It is interesting to note that the term denotes something that is done by, and not simply something that happens to, the husband and wife.
Katallasso in the New Testament The root allasso, "change," may be seen in Acts6:14, where it is charged by the Jews that Jesus would"change" the customs of Moses. In Gal. 4:20 we find Paul saying, "I desire to be present with you now, and to change (allasso) my voice...:" Another occurrence of the term in the sense "change" may be seen in I Cor. 15:51, where Paul speaks of our "change" at the second coming of Christ.The root allasso in the sense of "to exchange" may beseen in Rom. 1:23. The term katallasso is used in the New Testament only in the epistles of Paul. It is to be noted especiallythat the passive sense of the term is used only of man;that is, it is man and not God who is reconciled (II Cor.5:20; Eph. 2:16), etc. This use of the term clearly indicates that God and man do not stand on equalterms in the matter of reconciliation; that is to say, it isman and not God who went astray.
It should be noted again that reconciliation is something that involves the activity of man; it is notsimply something that happens to man.
STRANGE DOCTRINES NO. 2
This is the second in a series of strange doctrinesperpetrated upon the public. In this series I am discussing the strange doctrines of Mr. Jack Langfordof Ft. Worth, Texas. These doctrines were taught in adiscussion with brother Bob LaCoste earlier this year.As was stated in a preceding article, Mr. Langfordwas smooth in his delivery and crafty in his platform manner.
As in the case of most debates the discussion of Jno. 3 came in for its share of attention. For any who mightnot be familiar with the text it reads, "Jesus answered and said unto him, verily, verily, I say unto thee,except a man be born again, he cannot see the kingdomof God. Nicodemus saith unto him, how can a man be born when he is old? Can he enter the second time into his mother's womb, and be born? Jesus answered, verily, verily, I say unto thee, except a man be born of water and of the spirit, he cannot enter into the kingdom of God. That which is born of flesh is flesh;and that which is born of the spirit is spirit. Marvel notthat I said unto thee, ye must be born again." It seemed that Mr. Langford had as much trouble withthe new birth as Nicodemus. He kept getting back to aphysical birth. The context shows the only reason Jesus ever mentioned a physical birth was because Nicodemus got "hung up" on it. Mr. Langford madethe usual false charge on my colleague. He asserted that brother LaCoste taught that "born of water" was water baptism. I immediately called a point of order and insisted on a correction. I pointed out to Mr. Langford and the audience that my colleague taughtthat being born of "water and the spirit;" included water baptism but other factors were also involved!This correction has to be made with most sectarian preachers.
Mr. Langford then made the following argument onJohn three. He said that "Born of water" could not mean water baptism because the word "born" means adelivery or coming out of; whereas baptism means agoing down into or being submerged. He then, as mostfalse teachers, made a fatal mistake. He went to verse six and said that "Born of Spirit" meant Holy Ghost baptism. It was called to his attention that if "born of water" could not mean water baptism how could "born of Spirit" mean Holy Ghost Baptism? He immediatelysaw his dilemma and took back water. He tried to denysaying "bom of Spirit" meant baptized with the Holy Ghost but the tapes showed otherwise. The next nighthe was trying to patch up his mess on John three and still refused to tell what "Born of the Spirit" meant inverse six. I had brother LaCoste to call a point of orderand ask him what "Born of the spirit" meant if it didn't mean Holy Ghost baptism. He replied in anger,"You are disturbing me and are out of order, I willdiscuss that later." Well, as might be expected hefound it convenient to forget this, until the debate was over. This shows how debaters can meet themselves coming back.
The next argument Mr. Langford made on John three was a typical sectarian argument. He said "Bornof water" was a physical birth and that "Of the spirit"was spiritual birth. He went on to say that all doctorsused the expression "water birth" referring to physicalbirth. After he made this assertion the debate sounded more like a medical convention in the field of obstetrics than a religious debate. Brother LaCoste immediately pointed out that doctors do use this expression at timebecause most laymen would not understand the medicalterms. He pointed out that actually the so called waterin the mother was not water but embryonic fluid. Healso emphasized that embryonic fluid, sometime calledwater comes before the birth of the child. That actuallythe child is born "dry" after the fluid has passed. Well,there was a bit of humor connected with this and finallysomeone asked if there was a doctor in the house! It is sad that matters of this nature have to be discussed but when sectarian preachers keep insisting on a physicalbirth, there is no other alternative.
Brother LaCoste then pointed out that verse fivedoes not mention two births but ONE birth and two factors. It was also observed that when the Lord said "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth" simply means that one cannot seeor observe the new birth! I shall continue with other arguments later.
HOUSTON, TEXAS. For over two years the church has been meeting in Rodeway Inn, 1-45 north of Houston near the International Airport where there is a burgeoning population in an area 10 miles from the nearest congregation. We have edified ourselves in order to build a sum to purchase property. This wehave done, but we have not been able to adequately follow up contacts or hold those who have visited. We feel that we need someone who can devote full time to the work in helping us reach the thousands of this area. Full support is ready. Write Church ofChrist in Northgate, P.O. Box 16113, Houston, Texas 77022 or callLee Hines 448-2897 or David Reel 447-7152 after 6 P.M.
MARVIN YOUNG, P.O. Box 906, St. Cloud, FL 32769. I beganwork June 1 with the church in St. Cloud. The church is small but conditions for growth seem good. St. Cloud is in central Florida nearOrlando and about 20 miles from Disney World. Worship with uswhen in this area and put us in contact with people you know living here.
WILLIAM C. SEXTON, 2219 S. Glenn, Wichita, Kansas 67213. Inour first year's work with Southwest meeting at 1614 Calvert inWichita, 12 were restored and identified. Attendance and contribution have risen. Cecil Willis, Derrell Shaw and Billy Moore have been with us this year in meetings. Robert Turner comes thisfall. A new work began in Inman, Kansas, 60 miles northwest ofWichita on highway 61. Raleigh Cook, Maurice King and I did thepreaching in a meeting there in May. These brethren are zealousand determined to hold forth the Lord's will in this central Kansas community. Dale Jones, Richard Holloway, David Lawrence andI shared the preaching in a meeting at Pleasant Valley in Wichitawhere David Lawrence works. If you are coming to Wichita, comeand worship with us.
TERRY D. JOHNSON, 10813 T. Circle, Omaha, Nebraska 68137.The church now meeting in Parkview Heights Elementary Schoolhas been doing some door knocking in this area resulting in 4 classesstarted and one baptized. Personal evangelism works! We have aspecial class for new converts each Thursday morning with testscovering the previous session. Interest is good along with attendance. We hope to build a small building soon. One to adequately meet our present needs will cost about $24,000. If any interested
individual would like to contribute to this end, you may contact us atthe above address.
A. C. GRIDER, R.R. 1, Connersville, Indiana 47331. Our work atConnersville has started off well with three responses already. Itlooks like we will have a good and pleasant association with thepeople here. The small but nearly new building is located at 3327Waterloo Road. We are averaging about 70 on Sunday with contribution a little less than $300 per week. We do not have aradio program or bulletin yet but hope to have both later. In themeantime I want to write some for various papers and intend toprepare a manuscript for a book I want to write. We invite all ourfriends to visit us in Connersville. You will find a very friendlygroup of God's people here.
KEITH D. MAJOR, 1505-C Sealion Ct., Key West, Florida 33040. A group of military people has established a sound congregationknown as Lower Keys Church of Christ and meeting in our home atthe above address. We began with 7 adults and 3 children. Notify usof relatives or friends coming to the area. Call 294-9429 for information .
JOE F. NELSON, P.O. Box 744, Clarksville, Tennessee 37040. I concluded my work with the Expressway church just off 1-40 athighway 22 the last of June. They have a nice, comfortable buildingand are now completing a house for a preacher. A full time man iscoming in July. This is a good place to stop and worship whentraveling between Nashville and Memphis. I plan to preach byappointment until invited for full time work elsewhere. You may write the Expressway Church of Christ, Wildersville, Tenn. for reference on me.
WILLIAM E. FAIN, 11775 S.W. Fifth St., Beaverton, Oregon 97005. We note with much joy that Ben Shropshire is returning tothe Northwest to establish a congregation in Pendleton, Oregon. Wewish to give his proposed work our wholehearted endorsement. Noman is better qualified for such a work, nor does anyone deservemore credit for the strength and soundness of the church in Oregon,than he. Nobody has worked harder nor made more sacrifices for thework. He is going to need outside support and may be contacted forthe present at 2685 20th St., San Pablo, California 94806.
