“IN DUE SEASON WE SHALL REAP, IF WE FAINT NOT"

BEN F. VICK, JR.

          Just as the laws of God govern sowing and reaping, seedtime and harvest, in the physical realm, so does he govern sowing and reaping in the spiritual realm.

          When a farmer plants a crop of corn, he knows that he is not going to reap a harvest in the fall unless he first prepares the soil to receive the seed and tills the ground or, in some manner, prepares the soil so that the weeds will not choke out the corn.

If we fail to prepare our hearts to receive the word of God, which is the seed of the kingdom, we may expect it to lie there and be devoured by the devil before it can germinate in our hearts and be fruitful, as we are told in the parable of the sower. (Matt. 13; Mark 4; Luke 8.) Neither can we allow the cares of the world to choke out the growth of the seed of the kingdom in our hearts.

Sometimes, due to drought or some catastrophic hindrance, such as hail, insects, wind, etc., there may be little yield in crops planted. But in such a case, we do not become weary and disheartened to the extent that the next year we refuse to plant again, thinking that the same thing might happen. We patiently go about our work, realizing that “in due season we shall reap, if we faint not.”

We would not expect much of a yield if we planted only a handful of corn in a 20-acre field. It is also possible that our faintheartedness at the lack of visible results in the kingdom of God is resultant from the fact that we have sown “sparingly.” Remember that the apostle Paul said, “He which soweth sparingly shall also reap sparingly; and he which soweth bountifully shall reap also bountifully.” (2 Cor. 9:6.)

In the plant kingdom we also expect to reap that which is sown. If we sow wheat, we shall reap wheat—not barley or rye. So it is in the spiritual kingdom. The apostle Paul told the Galatians: “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. And let us not be weary in well doing: for in due season we shall reap, if we faint not.” (Gal. 6:7-9.)

Sometimes in our work for the Lord we become discouraged and morose when we have done all that we think we can possibly do and yet we see no results; and as a result, we become so “weary in well doing” that we fall by the wayside. But think how weary the God of heaven would get at our slothful behavior if he were as we are. The prophet Isaiah said, “Hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary?...” (Isa. 40:28.)

Just as surely as we can expect to reap a golden harvest if we are obedient unto the Lord’s commands, we may be assured that we will likewise reap an evil harvest if we sow to the flesh instead of to the Spirit. We may think we are “putting it over” on our friends, our parents or our fellow Christians; but be assured that God has an all-seeing eye and that he is watching us in all situations. We are going to reap that harvest also. Speaking of the infidelity of the Israelites, the Lord spoke through the mouth of the prophet Hosea, “For they have sown the wind, and they shall reap the whirlwind:…” (Hos. 8:7.) Also, when the Lord had dealt so patiently with the children of Israel from the time of their Egyptian bondage and when they had become so wicked, God warned them through the prophet Micah that they might expect to sow and not reap any benefits from their labors. He said, “Thou shalt sow, but thou shalt not reap; thou shalt tread the olives, but thou shalt not anoint thee with oil; and sweet wine, but thou shalt not drink wine.” (Micah 6:15.) They had sown to the flesh and would of the flesh reap corruption.

If we would reap “life everlasting” with our heavenly Father, we must not be like Felix who sought a “convenient season” to hear the word of the Lord. We must let his word chasten us and not “faint when thou art rebuked of him.” (Heb. 12:5.) Our Lord himself while on earth taught his disciples that men ought “always to pray, and not to faint.” It behooves us as children of God to be “instant in season, out of season,” never fainting and falling by the wayside, for it is not for us to know when the reaping time will come.

—W. L. Totty

HOSPITALITY: WITHOUT GRUMBLING

The story is told of a young woman who invited friends to lunch one Sunday noon. When seated she asked her young son to say the blessing. He replied that he did not know what to say. She told him to just say what he had always heard her say. He bowed his little head and obediently repeated, “Oh Lord, why did I ask all of these people here on a hot day like today!”

This is not the kind of hospitality our Lord intended us to offer. The word “hospitality” is “to receive and entertain with kindness and without reward.” Paul said, “Do not forget to entertain strangers, for by doing so some people have entertained angels without knowing it.” (Heb. 13:2.)

—Selected

IN MATTERS OF FAITH

BEN F. VICK, JR.

          “Faith” is used in three senses in the New Testament. “Faith” can refer to one’s belief in God’s word. The writer of Hebrews penned, “Now faith is the substance of things hoped for, the evidence of things not seen.” (Heb. 11:1.) One cannot please God without faith: “But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.” (Heb.11:6.)

Also, “faith “is applied to the system of faith, the gospel. Luke tells his readers that a great company of the priests were obedient to the faith (Acts 6:7). Paul said some had heard that he who had persecuted the church in the past now was preaching the faith which once he destroyed (Gal. 1:23). Jude wrote, “Beloved, when I gave all diligence to write unto you of the common salvation, 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.” (Jude 3.) One who has a genuine personal faith has based it on the system of faith (Rom. 10:17).

The word “faith” is used in a third way to refer to one’s conscience. Paul wrote, “And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.” (Rom. 14:23.) If one violates his conscience, even in an area that is a matter of judgment, he sins. A man’s conscience is based on what he has been taught. If one thinks that he would violate his conscience by eating meats offered to the idols and then sold in the marketplace, he should not eat. A knowledgeable brother should not cause the weak brother to violate his conscience. However, the weak brother must learn that such would not have been wrong. Thus, the reason Paul wrote of these matters (1 Cor. 8:1-13; 10: 23-33; Rom.14:1-15:7).

In this article, I use the word “faith” in the sense of the system of faith, the gospel. If one’s personal faith is not based on the gospel, it is an unreliable faith. It is based on the traditions of men rather than the tradition handed down by the Holy Spirit to the apostles and prophets (Matt. 15:9). Paul exhorted, “Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.” (2 Thess. 2:15.) Observe that “the tradition” to which we should stand upon and hold fast was taught by inspired men either “by word [orally], or our epistle [writing].” Inspiration of the New Testament for a time was in the apostles and prophets only. They, in turn, wrote down what the Holy Spirit gave them. Ultimately, inspiration is only in written form as we have today, which has been preserved providentially. We should reject what cannot be supported by Scripture (1 Peter 4:11; Acts 17:11).

In matters of faith we must obey the gospel, the plan of salvation (1 Peter 4:17; 2 Thess. 1:6-9). We must believe that Jesus died for our sins according to the Scriptures, was buried, and was raised from the dead according to the Scriptures (1 Cor. 15:1-4). Those are the three fundamental facts of the gospel. We must repent of our sins (Acts 2:39; 3:19; 2 Peter 3:9). We must confess Christ before men (Rom. 10:9-10; Acts 8:37). We must be baptized for the forgiveness of our sins (Mark 16:15-16; Acts 2:38). We must continue to walk in the light of God’s word (1 John 1:7).

In matters of faith, we must praise and worship God according to the gospel (John 4:23-24). This requires us to worship the true God in the manner and way he has prescribed. We are to worship with the saints on the Lord’s day. Worship includes praying, singing spiritual songs, preaching God’s word, observing the Lord’s supper on the first day of the week, and contributing our means each Lord’s day (Acts 2:42; Eph. 5:19; Acts 20:7; 1 Cor. 16:1-2).   Any way to carry out these acts is acceptable to God if one does not go beyond what is written. This requires things to be done decently and in order.

  A matter of faith is the work of the church. Just what is the work of the church? One finds congregations doing many things for which there is no authority from the Lord (Col. 3:17). The body of Christ is to carry on the work that Jesus did while on earth; that is, to seek and save the lost (Luke 19:10). This is to be done through evangelism, edification, and benevolence. Paul mentioned two of these areas in his letter to the Galatians, and the letter implies the third. Paul wrote, “And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision. Only they would that we should remember the poor; the same which I also was forward to do.” (Gal. 2:9–10.) 

So, as they went preaching to the heathen (evangelism), they would remember the poor (benevolence). “Remember” means to recognize and respond accordingly. Thus, the poor were to be helped. This help from the church was not just for saints but for others as there were opportunities (Gal. 6:10). The Galatian letter was a form of edification. All three of these areas would be efforts to save souls. 

Some churches have giveaways, and people line up in church parking lots in nice vehicles to receive donations. Sometimes, when people learn something is free, they jump at the opportunity to accept what is offered. I am not opposed to the church’s or individual’s helping anyone in need. People fall on hard times. However, Paul told Titus, “And let our people also learn to maintain good works, to meet urgent needs, that they may not be unfruitful.” (Titus 3:14.) So, let us maintain good works meeting “urgent needs” or “pressing needs.”

Forgive my skepticism, but I am suspicious of those “needy” ones who drive up in newer vehicles than some of our members wanting help for their “urgent needs.” The church in Jerusalem helped the needy. Many had traveled to Jerusalem from great distances to observe the Passover and Pentecost. They had been there going on for two months. They were needy. Luke records, “And all that believed were together, and had all things common; And sold their possessions and goods, and parted them to all men, as every man had need.” (Acts 2:44–45.) Let us help those genuinely in need and not simply salve our conscience by randomly giving handouts.

THE MOUNT OF OLIVES

BEN F. VICK, JR.

The Mount of Olives is situated east of Jerusalem, about 3000 feet, separated by the Kedron valley. It is 2,665 feet in elevation. The Garden of Gethsemane is located on the ascent to the mount. One has a panoramic view of the city from the Mount of Olives. In later Jewish history, the mount was called “the mountain of lights” because the first beacon light was sent out from there to announce the appearance of the New Moon. Several Biblical experiences occurred on the Mount of Olives.

When David was fleeing from Absalom, his son, who was trying to take the kingdom from him, we are told that David crossed the Kidron valley and "went up by the ascent of the mount of Olives, and wept as he went up; and he had his head covered, and went barefoot: and all the people that were with him covered every man his head, and they went up, weeping as they went up" (2 Sam. 15:30). As David ascended the mount, he was told "Ahithophel is among the conspirators with Absalom." David said, "O Lord, I pray thee, turn the counsel of Ahithophel into foolishness" (2 Sam. 15:32). When David arrived at the top of the mountain, he worshipped God. We can understand why Ahithophel turned on his friend because he was the grandfather of Bathsheba (2 Sam. 23:34).

The prophet Zechariah refers to the destruction of Jerusalem in A.D. 70 (Zech. 14:1-11). If it does not refer to that momentous event, the description fits. Approximately five hundred years before Christ, Zechariah wrote:

 Behold, the day of the Lord cometh, And thy spoil shall be divided in the midst of thee. For I will gather all nations against Jerusalem to battle; And the city shall be taken, and the houses rifled, and the women ravished; And half of the city shall go forth into captivity, And the residue of the people shall not be cut off from the city. Then shall the Lord go forth, and fight against those nations, As when he fought in the day of battle. And his feet shall stand in that day upon the mount of Olives, Which is before Jerusalem on the east, And the mount of Olives shall cleave in the midst thereof toward the east and toward the west, And there shall be a very great valley; And half of the mountain shall remove toward the north, And half of it toward the south (Zech.14:1–4).

According to historical accounts by Josephus, Pliny, Horne, and Clarke of the destruction of Jerusalem, Zechariah's prophetic description was accurate. The "nation" here represents the Roman army led by Titus in besieging Jerusalem in A.D. 70 (The Complete Works of Josephus, Wars of the Jews, Book V and VI). This event does not refer to the Lord's second coming.

Matthew records,

And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple. And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world? (Matt. 24:1–3.)

Jesus from this mount answers the three questions which relate to two events. The first event, the destruction of Jerusalem, there would be signs. The first is answered in verses 4-35. The second event refers to the second coming of Christ and would not be at the same time as the first event. There were signs given for the first; there will be no signs of the Lord's second coming (verses 36-51). Matthew 25 continues with three parables emphasizing the final judgment and the need for preparation.

The Mount of Olives is the place where Jesus ascended into heaven. He had told his apostles on that mount, "But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth" (Acts 1:8). Luke then records:

And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath day's journey (Acts 1:9–12.)

Just a few brief thoughts on these events are in order. The Lord had said to David, “I will raise up evil against thee out of thine own house.” This was one of the consequences of David’s sin with Bathsheba and subsequently his putting Uriah to death. So, as David trudged up the mount, it was a dark day for him. It also seems that David had given more time to the kingdom than his own home. This often happens to leaders. They lose their families in trying to save the kingdom (Eph. 6:4; Col. 3:21).

Zechariah and Christ prophesied five hundred years and forty years, respectively, before the destruction of Jerusalem in A.D. 70. These prophecies are proofs of the inspiration of the Bible. Josephus, an eyewitness to the destruction, gave a detailed description of the city's destruction. Since Christ was right about the coming of the destruction of Jerusalem, he is also right about his second coming. One event has happened; the other could happen anytime.

 The ascension of Christ from the Mount of Olives was a sad, serious, and somber moment for the apostles. However, the two men (angels) who stood by them gave them hope. They said he would return as he went into heaven, visibly and in a cloud. John wrote of his second coming when he said, "Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen" (Rev.1:7).

IS FULL PRETERISM A MATTER OF FELLOWSHIP?

JOHN CHOWNING

          In Scripture, there are a few heresies which are explicitly identified by one of their distinctive doctrines. The Roman Catholic Church’s teaching of celibacy and dietary restrictions are explicitly mentioned in 1 Timothy 4:1-3; it is identified as a departure from the faith because it has given heed to seducing spirits and doctrines of demons.

In like manner, full preterism’s cardinal doctrine of teaching that “the resurrection is already past” is also explicitly identified by inspiration. For those who may not be familiar with the term “full preterism”, it is the hermeneutical approach to Scripture which is built upon the belief that everything spoken of in the Book of Revelation--including the resurrection and judgment of all the wicked (20:11-13); the casting of the devil (20:10), death and Hades (20:14) into Gehenna/the lake of fire and brimstone; the coming of a new heaven and new earth (21:1); and the eternal fellowship of the righteous with God in the holy city/new Jerusalem (21:2)--occurred in A. D. 70 when Jerusalem was destroyed by the Romans. (Thus, in some places it is called the “A. D. 70 Theory”.)

This heresy was introduced into our brotherhood by Max King in Ohio in the 1970’s. (Thus, it has also been called “King-ism”.) Don Preston and William Bell have been promoting it for the past couple of decades. And, about ten years ago, two preachers in Michigan--Steve Baisden and Holger Neubauer--began touting this heresy which contains as a cardinal doctrine that “the resurrection is past already”.

Like the current “New Heavens and New Earth” advocates in our brotherhood, the advocates of full preterism introduced their heresy by proclaiming their doctrine is “not a matter of fellowship”. When this claim is examined against the words of Scripture in just one New Testament passage, it is found wanting in at least six ways.

It is written: “15 Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 16 But shun profane and vain babblings: for they will increase unto more ungodliness. 17 And their word will eat as doth a canker: of whom is Hymenæus and Philetus; 18 who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some. Nevertheless the foundation of the God standeth sure…” (2 Tim. 2:15-19).

This passage identifies the following six glaring and fatal flaws of full preterism:

One, in contrast to the diligent, proper, and unashamed handling of God’s word (v. 15), this cardinal doctrine of full preterism is used as an inspired illustration of mishandling God’s word.

Two, full preterism’s cardinal doctrine--that “the resurrection is past already” (v. 18)--is given as an inspired example of what happens when “profane and vain babblings” are embraced instead of shunned (v. 16).

Three, the influence of a faith void of the “one hope” (Eph. 4:4) is the increase in ungodliness (v. 16). On the other hand, Biblical hope --which anticipates with confident desire the resurrection and transformation of our earthly body into Christ’s glorious body (Phil. 3:21) when all who are in the graves come forth to either a resurrection of life or a resurrection of damnation (John 5:28-29)--produces purity (1 John 3:3) by denying ungodliness and worldly lusts and living soberly, righteously, and godly in this present world (Titus 2:12-13).

Jesus Himself taught that every false teacher and his doctrine are known by their fruits (Matt. 7:15-20). Any doctrine which produces evil fruit and increases ungodliness is a corrupt tree which produces converts which say “Lord, Lord” but were never known by Christ (Matt. 7:21-23). Being a worker of iniquity (Matt. 7:23) is a matter of fellowship for the faithful (2 Cor. 6:14-17).

Four, the seriousness of this heretical and shameful mishandling of God’s word is clearly stated by Paul in verse 17; it eats like a “canker”. The Greek word here is gangraina. Yes, that is the precise word from which our English word “gangrene” comes. If your body has a case of gangrene would you and/or your doctor treat it as “not a matter of fellowship” with the rest of your body? Full preterism is to your soul what gangrene is to your body. Unless Hymenaeus and Philetus in the first century excised this heresy from their faith and practice, they died of a horrible, spiritual disease.

Five, there are two Greek words which are translated “erred” in the New Testament. One, planao is the word from which the English word “planet” comes. It denotes the idea of someone who gets out of the proper spiritual orbit a Christian should be in. It is found in James 5:19: “Brethren, if any of you do err from the truth, and one convert him.” The second word, astocheo (like the word harmatia, “sin”) means “to miss the mark”. It denotes the idea of someone who is way off spiritually.

Think of these two words in terms of driving a car on a highway. When your car veers out of its lane on either side, you have planao-ed. A course correction must take place before something more catastrophic occurs. If your car is driven off the side of the road and has plunged hundreds of feet over the side of a hill, you have astocheo-ed. You are not “just a little off” about an inconsequential matter. To claim that believing and teaching something which God calls astocheo is not a matter of fellowship is to be a workman who has not come close to rightly dividing the word of truth; he ought to be ashamed and repent.

Six, the Spirit of God expressly says that the doctrine which teaches “that the resurrection is past already” results in the overthrow (I.e. destruction) of the faith God requires for a person to be saved. The God of heaven knows the end from the beginning (Isaiah 46:10). There may be a way which a false teacher can convince himself and others is right, but its end is the way of death (Prov. 16:25). The doctrine that “the resurrection is past already” is polar opposite to the firm foundation which Biblical faith has (2 Tim. 2:19).

If a doctrine which 1) arises from mishandling God’s word and failing to shun profane and vain babblings and 2) results in increased ungodliness, spiritual gangrene, erring from the truth, and the destruction of the faith that saves is not a matter of fellowship, then what is?

THE BRIDGE BUILDER

BEN F. VICK, JR.

        An old man, trav’ling a lone highway,

Came at evening, cold and gray,

To a chasm, vast and deep and wide.

The old man crossed in the twilight dim,

The sullen stream held no fear for him;

But he paused when safe on the other side

And built a bridge to span the tide.

“Old man,” cried a fellow pilgrim near,

“You are wasting your strength with your building here.

Your journey will end with the ending day,

And you never again will pass this way.

You have crossed the chasm deep and wide.

Why build a bridge at eventide?”

And the builder raised his old gray head.

“Good friend, on the path I have come,” he said,

“There followeth after me today

A youth whose feet will pass this way.

This stream which has been naught to me,

To that fair-haired boy many a pitfall be.

He, too, must cross in the twilight dim.

Good friend, I am building this bridge for him.”

My sincere interest in the welfare of boys and girls has inspired me to print the foregoing poem.

Every parent has a child who is following. Boys are more inclined to imitate their fathers, while girls are influenced more by their mothers. Therefore, every person who is in any way in a position to influence children should be careful about the example which he sets for them.

We may sometimes pass by temptations without any trouble because of the long experience we have had with the trials and tribulations of life; but, like the old man of the poem who passed over the chasm without trouble but turned and built a bridge for the youth who was following him, parents should be daily concerned with the matter of building a bridge for their children who are following.

We should not become so entangled with the affairs of this life that we neglect our children. Sometimes young parents are so busy trying to collect the material things of this life that they sell the souls of their children for a few miserable dollars, just as Esau sold his birthright for a mess of pottage. The Bible tells us that he sought repentance but found no place for it. Fathers and mothers who neglect the spiritual training of their children while striving after this world’s goods will certainly seek repentance later; but, like many who have pursued that folly before them, they will find no place for repentance; i.e. there will be no chance to restore what they have lost. A castle made of gold and ivory will not recompence for the bitter wails of a lost soul in torment.

The Bible gives us a somewhat detailed story of the actions of Lot when Abraham told him, in order to avoid trouble, “Separate thyself, I pray thee, from me.” The record tells us that Lot looked across the fertile valleys of the Jordan and saw that it was good for cattle; and he “pitched his tent toward Sodom.” In his selfish haste to obtain the material blessings that the road to Sodom could afford, he lost all his family, except two daughters.

Fathers and mothers would give a million dollars to heal their children of some physical malady but will neglect a spiritual cancer that is eating the souls of their children away in order to accumulate only a small fraction of a million.

Jesus said, “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.”