Those Who Serve

By: William MacDonald

THE DEACONS
In our study of bishops, we learned that their function is the spiritual care and oversight of the house of God. We noted that bishops are also called elders, and that there are several bishops in one church, rather than one bishop over several churches.

We come next to the study of deacons, who they are and what their functions are.

1. What Are Deacons?

The word “deacon” simply means a servant - a man who pursues some ministry or service. Frequently in the New Testament it is used in this very general sense. For instance, a duly appointed civil official who rules in public affairs is called a deacon of God (Romans 13:4). Phebe is spoken of as a deaconess of the church of Cenchrea (Romans 16:1). Christ Himself is described as a deacon of the circumcision for the truth of God (Romans 15:8). The name has come to be applied to the seven men who were chosen in Acts 6:1-7, to take care of the disbursing of funds. The English word “deacon” is not found in that passage, and the word cannot be restricted to duties attending the administration of funds. It applies to any form of service, as is implied in the word “serve’’ (diakonein) in verse 2.

2. Their Qualifications

Although the exact duties of deacons are nowhere specified, yet their qualifications are given with great explicitness in 1 Timothy 3. Beginning with verse 8, we read: “Likewise must the deacons be grave, not double-tongued, not given to much wine, not greedy of filthy lucre; Holding the mystery of the faith in a pure conscience. And let these also first be proved; then let them use the office of a deacon, being found blameless. Even so must their wives be grave, not slanderers, sober, faithful in all things. Let the deacons be the husbands of one wife, ruling their children and their own houses well. For they that have used the office of a deacon well, purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus.”

The first requirement is gravity. A man who is lightheaded and frivolous will not be likely to gain the confidence of those whom he serves. Then the deacon must not be double-tongued. That is, he must be consistent. He must not give one account to certain individuals and a different version to others. Honesty and straightforwardness are mandatory. Especially if his service involves handling funds, he should use such methods as will avoid the slightest possibility of suspicion or distrust. He must not be given to much wine. No one can place confidence in an intemperate person. Experience teaches that intemperance and excess are the enemies of accuracy and dependability. They ruin a man’s testimony for God and unfit him for divine service. Also, he must not be greedy of filthy lucre. (Many of these requirements are identical with those of a bishop.) An avaricious spirit is a snare. If a man’s heart is set on accumulating wealth, he can become so obsessed with this passion that every other activity in his life is made subservient to it. The Kingdom of God and His righteousness no longer hold first place in his life, and work for God is shoddy and unacceptable. The deacon must hold the mystery of the faith in a pure conscience. This is important. It is not enough for him to know the truth. He must practice the truth with a conscience void of offense toward God. Hymenaeus and Alexander both knew the Word of God, but they trifled with sin - that is, with evil doctrine (2 Timothy 2:17). They drowned out the voice of conscience and made shipwreck of the faith (1 Timothy 1:19, 20). There is no substitute for a tender conscience, one which is prompt to discern that which is displeasing to God, and to take sides with the Lord against it. Next we read, “Let these also first be proved, then let them use the office of a deacon, being found blameless.” This is a divine principle of considerable importance. “Let these also first be proved.” In another passage, we read, “Lay hands suddenly on no man” (1 Timothy 5:22). It is a needed admonition for all of us. We are all prone to be impressed with a person the first time we meet him. We immediately want to advance him to a position of responsibility. Then after a time, we realize that it was a rash act. “All that glitters is not gold.” We judged him on too short a notice. The next qualification of deacons seems rather to deal with their wives. It reads, in the King James Version, “Even so must their wives be grave, not slanderers, sober, faithful in all things.” However, we feel that J. N. Darby’s translation is more to the point. It reads, “The women in like manner grave, not slanderers, sober, faithful in all things.” The point is that the women referred to are not the wives of deacons, but rather those who are themselves deaconesses. Phebe was a deaconess (servant) (Romans 16:1). It would be difficult to understand why there should be special requirements for wives of deacons, when no such requirements are found for wives of bishops. However, there is no difficulty if it be understood that the verse applies to women who are serving the local church. As in the case of elders, we learn that a deacon must be the husband of one wife, ruling his own children and his own house well. We have already been reminded that if a man does not command respect and authority in his own home, it is hardly possible that he can do so in the church.

3. Their Rewards

Now the reward of the deacon is twofold. If a man serves well as a deacon, he purchases to himself a good degree. He gains for himself a good standing among his fellow saints and a good prospect of reward at the judgment seat of Christ. Secondly, he purchases to himself great boldness in the faith which is in Christ Jesus. True, the world looks upon such a goal as of little value. It is too mystical, intangible, vague. But to the child of God, it is more valuable than gold or precious stones.

With regard to the support of deacons, the same thing applies as in the case of bishops. There are some who engage in secular work, and who, therefore, provide for their own needs. Others devote themselves wholly to the work of the Lord and for all such the principle is: “They which preach the Gospel should live of the Gospel” (1 Corinthians 9:14), “Let him that is taught in the word communicate unto him that teacheth in all good things” (Galatians 6:6).

4. Conclusion

Now in closing our study on deacons, we should like to refer once again to Philippians 1:1. There we find three types of people mentioned as being in the church of God - saints, bishops and deacons. It is noteworthy that those are the only classes named. Saints first, then bishops, then deacons. The absence of another class known as the clergy is noteworthy, as has been pointed out by Barnes in his Commentary on the New Testament: “There are not ‘three orders’ of clergy in the New Testament. The apostle Paul in this chapter (1 Timothy 3) expressly designates the characteristics of those who should have charge of the church, but mentions only two, ‘bishops, and ‘deacons’ -there is no ‘third’ order. There is no allusion to anyone who was to be ‘superior’ to the ‘bishops’ and ‘deacons.’ As the apostle Paul was expressly given instructions in regard to the organization of the church, such an omission is unaccountable if he supposed there was to be an order of ‘prelates’ in the church. Why is there no allusion to them? Why is there no mention of their qualifications? If Timothy was himself a prelate, was he to have nothing to do in transmitting the office to others? Were there no peculiar qualifications required in such an order of men which it would be proper to mention? Would it not be respectful, at least, in Paul to have made some allusion to such an office, if Timothy himself held it?”

The answer is, of course, that if the organization of the New Testament church contained any other order than bishops and deacons, then Paul would have mentioned it. The vast ecclesiastical systems of our day have been added by men, with no warrant whatever from the Word of God.

THE CHURCH’S FINANCES
Throughout the New Testament, it is both stated and implied that the church receives its finances from those who are within. There is no hint of any unsaved persons outside the church contributing to its support. Christian giving is an act of worship and is thus limited to those who have been redeemed by the precious blood of Christ. Neither is there any hint of a local church being regularly financed, subsidized, or supported by any other church, group of churches, or council. There were special adverse circumstances, such as the Judean famine (Acts 11:29) occasioning practical financial fellowship being shown by some churches to fellow-believers. Every local church should be self-supporting. The major teachings of the New Testament with regard to this important subject of the church’s finances may readily be outlined.

1. Who Owns What?

All that a Christian has belongs to God. The believer is to act as a steward, using all he has in the best possible way for his Master’s glory. (See Luke 16:1-12.) F. B. Meyer stated the truth as follows: “We are meant to be stewards; not storing up our Lord’s money for ourselves, but administering for Him all that we do not need for the maintenance of ourselves and our dear ones, in the position of life in which God has placed us. And our only worldly aim should be to lay out our Lord’s money to the very best advantage; so that we may render Him an account with joy, when He comes to reckon with us.”

2. When and Where to Give

The Christian is instructed to give to the work of the Lord. When is he to give? “Upon the first day of the week, let every one of you lay by him in store” (1 Corinthians 16:2). How much is he to give? He is to give “as God has prospered him” (1 Corinthians 16:2) and as Christ gave. He was rich, but became poor that we might be rich (2 Corinthians 8:9). He is our example. We should give out of our want, not out of our abundance (Mark 12:44). In short, the Christian should give liberally. The tithe (one tenth) was the minimum given by an Israelite. He brought tithes and offerings. No Christian should be content to give, under grace, what was the minimum requirement under law.

3. How to Give

In what spirit is he to give? He should first give himself to the Lord (2 Corinthians 8:5), thus acknowledging that all belongs to Him. Giving must be done in love (1 Corinthians 13:3), else it is valueless. It should be done in secret (Matthew 6:1-4) - so secret that the left hand does not know what the right hand is doing, to use a figure of speech. It should be done cheerfully, not grudgingly (2 Corinthians 9:7). We find that the early Christians sold their possessions and shared their wealth with one another (Acts 2:44, 45; 4:31-37). This was an outward expression of their true spiritual fellowship. Such action is nowhere commanded in the New Testament. In fact, the instructions of Scripture concerning Christian giving presuppose private ownership of property. The action by the early church was purely voluntary. While it is not to be confused with monasticism or with the “communism” of today, the implication is clear. When believers are controlled by the Holy Spirit, they will be generous in giving to every genuine case of need as He may direct.

4. The Reward

What are the rewards for giving? When we are faithful in the unrighteous mammon (in the use of our money), God will commit true riches (spiritual treasures) to our trust (Luke 16:11). Fruit abounds to the account of the giver (Philippians 4:17). He will have treasures in Heaven (Matthew 6:19-21), because his gifts are “an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God” (Philippians 4:18).

5. The Assembly Treasurer

Those who handle the funds of the church should use business methods that are above reproach. “Provide for honest things, not only in the sight of the Lord, but also in the sight of men” (2 Corinthians 8:21). At least two men should be appointed to take charge of the offering. In Acts 6:1-6 we read that seven men were appointed to handle the distribution of funds to widows in the assembly. The Epistles contain no definite instructions as to exactly how many men should handle the money, but it is clear from 1 Corinthians 16:3, 4 and 2 Corinthians 8:18, 19 that it was customary to entrust this responsibility to more than one. In the former passage, Paul states that he would send those whom the Corinthians approved with the offering to Jerusalem, and, if necessary, he would go, too. Note the plurals - “them’’ (verse 3); “they” (verse 4). In the latter reference, Paul explains that another brother was chosen to travel with him in distributing the gift from the church.

6. The Giving of the Local Church

The New Testament reveals three principal purposes for which the funds of the church are expended. These are for widows in the assembly, for poor saints and for those who devote their time to preaching and teaching the Word.

For widows in the assembly (Acts 6:1-6). In order to qualify as a “widow indeed” (1 Timothy 5:3-16), a woman had to meet the following requirements. (1) She had to be desolate; that is, without any relatives who could support her, and utterly cast upon the Lord for her needs (vv. 4,5,16). (2) She had to be at least sixty years old. (3) She had to be known for her good works, her noble motherhood, her hospitality, and her charity (see v. 10). For the poor saints. God has exhorted us many times in His Word to remember the poor (e.g., Galatians 2:10; Romans 12:13); and the prosperity of His people in the Old Testament is closely linked with their treatment of their needy brethren (Deuteronomy 14:29). Around AD. 45, many of the Christians in Judea were stricken with poverty. This was probably due to severe persecution and widespread famine. The saints in Antioch sent relief to the Judean brethren by the hands of Barnabas and Saul (Acts 11:27-30). The assembly at Corinth was urged to do the same thing (1 Corinthians 16:1-3; 2 Corinthians 8 and 9). We are likewise responsible to care for those in need. The Lord Jesus said, “Ye have the poor with you always” (Mark 14:7). It is good for an assembly to have poor members whom it can care for with a godly exercise. Barnes points out that a great way to unite Christians and to prevent alienation and jealousy and strife is to have a common object of charity, in which all are interested and to which all may contribute. The assembly is not, however, responsible for those who are poor because they do not want to work. In such cases the divine decree is that, if any man will not work, neither shall he eat (2 Thessalonians 3:10). For those who devote their time to the work of the Lord. It is a divine principle that those who preach the Gospel or teach the Word are entitled to the support of the saints. “Let him who is receiving instruction in the Word give ungrudgingly a share of his worldly goods to him who instructs him” (Galatians 6:6, Way’s Translation). (See also 1 Corinthians 9:4-13; 1 Timothy 5:17,18.) Oftentimes, however, the Apostle Paul labored with his hands, rather than accept fellowship from assemblies (Acts 18:3). His reasons for this were simple. He wanted to serve as an example to the Ephesians, that they, too, might support the weak and know the blessedness of giving (Acts 20:33-35). He also wished to prevent his critics in Corinth from charging him with mercenary motives (2 Corinthians 11:7-12). In addition he desired to prevent the Thessalonian believers from being burdened with his support (1 Thessalonians 2:9; 2 Thessalonians 3:7-9). The saints there were poor and were being persecuted. The assembly at Philippi was commended for ministering to Paul (Philippians 4:10-19). Note that Paul did not desire the fellowship because of his need, but because he wanted fruit to abound to their account. Note, also, that although the Apostle never publicized his personal needs, he did not hesitate to make known the needs of other saints (2 Corinthians 8 and 9). There is, thus, a difference between information and solicitation. As Dr. Chafer has pointed out—“All will agree that information is required, else no intelligent giving is possible; but the real problem centers around the question of solicitation.”

7. Conclusion

The reader of the New Testament will notice how delightfully simple is the financing of the Church. There are no burdensome, legalistic rules, neither is there an elaborate, complex financial organization. If the simple precepts of the Scripture were followed, two important results would ensue. The needs of the Church would be liberally supplied without solicitations. The Church would not have to be reproached by the world as a moneymaking institution.

Taking Our Place - The Ministry of Women

By: William MacDonald

Definite instructions are given in the New Testament concerning the position and service of women in the church. We shall now summarize these instructions.

1. The Primary Matter

With regard to such matters as salvation or acceptance before God, woman is on an equality with man. “There is neither male nor female: for ye are all one in Christ Jesus” (Galatians 3:28). This does not mean, however, that differences of sex are abolished in the church. When dealing with matters of everyday life, the Scriptures distinguish between male and female. For instance, in Ephesians 5 we have the admonitions: “Wives, submit yourselves unto your own husbands” (v. 22); “Husbands, love your wives” (v. 25). Therefore, we may say that as far as her standing before God is concerned, woman is treated exactly the same as man; but that as far as her position in the church is concerned, a distinction is made. The distinction, in brief, is that woman should be in subjection to the man (1 Corinthians 11:3).

2. Accentuating the Negative

Specifically, the following injunctions are laid down in the Word in order to define the various ways in which the subjection of the woman is to be manifested. She must remain silent in the church (1 Corinthians 14:34, 35). What is meant by “remaining silent” is further explained. She is not permitted to teach (1 Timothy 2:12). She should not ask questions publicly (1 Corinthians 14:35). She should learn in silence with all subjection (1 Timothy 2:11). She must not usurp authority over the man (1 Timothy 2:12). She must not pray or prophesy with her head uncovered (1 Corinthians 11:5). That this does not permit women praying publicly in the church, however, is strongly implied in 1 Timothy 2:8, “I will therefore that men pray every where.” Here the word used for “men” means “males” in contrast to “females.” The Greek word employed here excludes women.

If these instructions are forced on women in a harsh, legalistic spirit, the result is usually twofold. God is not pleased with an enforced obedience which does not spring from the heart (Psalm 51:17). The women themselves are apt to become bitter and resentful. If, on the other hand, the reasons for such instructions are clearly understood, and there follows the obedience of a loving, submissive heart, then this is of great price in the sight of the Lord (1 Samuel 15:22).

3. Reasons Why

God has graciously condescended to state certain underlying principles in His Word in order to explain why Christian women should be in subjection to the men.

First of all, in the order of creation, man had priority over the woman. “Adam was first formed, then Eve” (1 Timothy 2:13). “The man is not of the woman; but the woman of the man” (1 Corinthians 11:8). The argument here is that the order instituted by God in creation is the order which He intends to be maintained in the church; namely, the head of the woman is the man (1 Corinthians 11:3).

Secondly, the purpose of creation indicates the headship of the man over the woman. “Neither was the man created for the woman; but the woman for the man” (1 Corinthians 11:9). Thirdly, sin entered into the world when Eve usurped authority over her husband, Adam. “Adam was not deceived, but the woman being deceived was in the transgression” (1 Timothy 2:14). The Lord does not wish His new creation to be marred through this type of insubjection, and so He has instructed the women to be under obedience.

In the fourth place, Paul appeals to the consistent testimony of the old Testament Scriptures to show that women should be under obedience (1 Corinthians 14:34). “They are commanded to be under obedience, as also saith the law. While no particular commandment states this clearly, yet it is the tenor of the Old Testament.

4. The Covered Head

With regard to the instruction that women should be covered (or veiled) when praying or prophesying, two additional reasons are presented. Angels are looking on. “For this cause ought the woman to have a sign of authority on her head, because of the angels” (1 Corinthians 11:10, R.V.). This verse seems to picture the angelic hosts observing God’s order on the earth, and it states that women should wear a covering on their head as a sign or badge of the authority of the man. Thus, the angels see that the transgression of Eve in the first creation is not perpetuated in the new creation.

The lesson is taught by nature itself. “Doth not even nature itself teach you …”, (1 Corinthians 11:14). In the original creation, God gave women a distinctive covering—that of long hair. Paul argues from this that a divine principle is illustrated thereby; namely, that woman should wear a veil or covering over her head when praying or prophesying.

5. Accentuating the Positive

The fact that woman is in subjection to the man might seem to indicate to some that she has no place or ministry in God’s economy. However, the Scriptures contradict this by showing that woman’s ministry, though not a public one, is nonetheless real and important. Her position is saved by childbearing (1 Timothy 2:15). This difficult verse might mean that a godly mother, though restrained from ministering publicly, is not thereby relegated to a place of uselessness. Her position is to rear her family in the fear and admonition of the Lord. If she and her husband continue in the faith, she may one day have sons to preach and teach the Word. Thus the expression, “she shall be saved,” might refer, not to the soul’s salvation, or even to being saved from physical death in the act of childbearing, but rather to the salvation of woman’s place and privilege. She will not become a nonentity, but will have this glorious ministry of rearing children to live for God’s glory.

Other examples of women’s ministry are found in the New Testament, such as ministering of their substance (Luke 8:3), showing hospitality (Romans 16:1), and teaching the younger women (Titus 2:4).

6. Some Common Objections

Numerous objections and questions arise in connection with the subject of women’s ministry. Does not Paul’s teaching on this subject, it is argued, represent the views of an unmarried man with a prejudice against women? No! They are teachings of the Holy Spirit of God, or, as Paul wrote in 1 Corinthians 14:37, “the commandments of the Lord.”

Then it is asked if Paul was merely teaching what was a local custom in his day without any idea that this state of things should be applicable to us today. The answer is that his first epistle to the Corinthians was written not only to the church of God in Corinth, but to “all that in every place call upon the name of Jesus Christ our Lord” (1 Corinthians 1:2). Therefore the instructions are of universal application. But, we are asked, does not Paul indicate in 1 Corinthians 11:16 that the things that he had been teaching were not binding, and that such customs were not practiced among the churches of God? (“But if any man seem to be contentious, we have no such custom, neither the churches of God.”) Such an interpretation undermines the inspiration and authority of the Bible. What the verse really says is that contention about these commandments of the Lord was not a custom in the churches. The churches accepted them and obeyed them, without arguing or explaining them away. Since woman’s hair is given to her for a covering’ it is argued, is not that the only covering that is required? There are two coverings in 1 Corinthians 11. A woman’s hair is mentioned as a covering in verse 15, but a veil is necessarily in view in verse 5. Otherwise verse 6 would be saying in effect, “For if a woman does not have her hair on, let her also be shorn, but if it be a shame for a woman to be shorn or shaven, let her put her hair on.” Obviously such a meaning is impossible. It must mean that a covering, other than her hair, is necessary.

Does not the instruction for women to keep silence in the church (1 Corinthians 14:34), merely prohibit their chattering or gossiping while the service is in progress? No! The passage says, “It is not permitted unto them to speak.” The word translated “speak” here never has the meaning of “chatter” or “babble” in the New Testament. The same word is used of God in verse 21, “With men of other tongues … will I speak.”

Many additional questions arise, such as whether it is all right for women to give a testimony in public, to give an account of their missionary work, to sing a solo. Where individual cases are not specifically dealt with in the Bible, then the general principles of the Word must be allowed to decide. Thus, in any doubtful situation, we should ask: Does this constitute a usurping of authority over the man? Is woman taking a place of leadership? Is she teaching the Word? Since these things are prohibited, we should avoid anything that might constitute an infringement of the spirit of these teachings of the Word.

7. God’s Wisdom is Manifest

God’s design in setting forth these instructions was His people’s good as well as His own glory. Where His Word has been ignored or wilfully violated, strife and disorder have ensued. The positive evil of women usurping authority and teaching publicly is seen in the rise of many cults—notably Seventh Day Adventism, Theosophy, Christian Science—in which women had a prominent role.

On the other hand, nothing is more comely and pleasant than to see Christian women occupying their God-appointed place and exhibiting “the ornament of a meek and quiet spirit” (1 Peter 3:4).

LET US GO FORTH UNTO HIM!
In the previous pages, we have discussed the church, both from its universal aspect and its local aspect. we have sought to discover the principles of the church as taught in the New Testament, and to catch the simplicity, zeal, and spirituality of the assembly as it existed in the days of the apostles. Now the question remains, “What is the application of all this to believers in the twentieth century?”

1. The Church Today

In order to answer this question, we should first take a brief look at conditions in the professing church today. We find widespread departure, failure, and ruin. We find vast ecclesiastical organizations combining material wealth and political influence but largely devoid of spiritual power. we find denominationalism and sectarianism claiming the loyalty and support of their adherents, yet presenting an unscriptural view of the church. we frequently find the meetings of the church occupied with a lifeless liturgy and a soul-deadening ritualism, offering the people shadows instead of Christ. We find churches with membership rolls including both saved and unsaved, both true believers and those with no vital union with the living Savior. Finally, we find churches that have been corrupted with the leaven of modernism, that have substituted a social gospel for the message of redeeming grace.

2. The Need for Separation

If it be asked what a Christian should do who finds himself in such a situation, there can only be one answer. Separate from it! The Word of God is mercilessly uncompromising in its insistence that believers should withdraw themselves from every form of evil – whether ecclesiastical, doctrinal, or moral. “Be ye not unequally yoked together with unbelievers, for what fellowship hath righteousness with unrighteousness? And what communion hath light with darkness? And what concord hath Christ with Belial? Or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols? For ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty” (2 Corinthians 6:14-18).

It is vain to argue that a Christian should remain within a corrupt church in order to be a voice for God in it. “There is not a single hero or saint, whose name sparkles on the inspired pages, who moved his times from within: all, without exception, have raised the cry, “Let us go forth without the camp;”… The man who goes into the world to level it up will soon find himself levelled down…. The safest and strongest position is outside the camp. Archimedes said he could move the world, if only he had a point of rest given him outside it. Thus, too, can a handful of God’s servants influence their times, if only they resemble Elijah, whose life was spent altogether outside the pale of the court and the world of his time.” “To all who argue for a continuance in a church position which they know to be wrong, Samuel furnishes a pointed and powerful reply—‘To obey is better than sacrifice, and to hearken than the fat of rams.’ ”

3. What Next?

But the question still remains, “What should a person do after he has obeyed the scriptural injunction to ‘come out’?” In answer to this, we would suggest the following scriptural plan.

Gather together in Christian simplicity with a group of likeminded believers.

Gather to Christ alone; make Him the sole attraction. Though such a policy will not result in large crowds, it will at least provide a nucleus of faithful believers who will not be easily moved by trials or discouragements.

As far as a meeting place is concerned, a home is entirely satisfactory, and has a great deal of scriptural precedent (Romans 16:5; 1 Corinthians 16:19; Colossians 4:15; Philemon 2). Those who require a splendid edifice with religious hardware have never really discovered the all-sufficiency of the Lord Jesus as the Person to whom His people gather.

Adopt no name or policy that would exclude any true believer from the fellowship.

Adopt no denominational affiliation, and stedfastly refuse any outside control or interference that would infringe on the sovereignty of the local church.

Resist the constant tendency to allow the ministry to drift into the hands of one man. Rather allow the Holy Spirit to use the various gifts which Christ has given to the Church, and provide for the active manifestation of the priesthood of all believers.

Gather together regularly for prayer, study of the Word, breaking of bread, and fellowship. Then engage in an active gospel effort, both individually and collectively.

In short, seek to meet as a New Testament church in the truest sense of the word by giving a faithful representation of the body of Christ and by obeying the commandments of the Lord.

4. Those Who Have Come Out

Interestingly enough, this is being done by Christians all over the world today. With no guidebook but the Bible, they have found these principles to be divine, and have followed them in spite of reproach and slander. They own no head but Christ, no fellowship but His Body, no headquarters but His throne. They seek in true humility to witness to the unity of the body of Christ. In their fellowship, they seek to provide a sanctuary for true believers who are oppressed by modernism and related evils. There is no directory on earth that lists these churches, nothing of an earthly nature to bind them together. Their only unity is that which is formed and maintained by the Holy Spirit, and they are content that it should be so.

There is no reason why similar fellowships should not continue to be formed by the Great Head of the Church through the sacrificial and prayerful exercise of His people. Where Christians have caught the vision, and are willing to suffer for it, the Lord will reward their exercise and endeavors, and fulfill their longings for His glory.

Is it possible that on the very eve of the Lord’s return, we are about to see a great revolt led by the Holy Spirit against apostate Christendom, and a fresh, new movement of His grace, forming small, independent fellowships of Bible-loving Christians? May He who loved the church, and gave Himself for it, bring it to pass, for His own glory!

"I Speak in Tongues
More Than You All"
G.-F. Rendal
Translated from French by
K Benson and V Dinsmore
 
 
"...they received the word with all readiness of mind,
and searched the scriptures daily, whether those things were so."

  Preface 
 EXPERIENCES
 
Foreword
 THE BIG QUESTION: WHEN?
 
A MESSAGE FOR MEN?
 HE... EDIFIES HIMSELF
 
OF WHOSE JUDGMENT DOES IT SPEAK?
 WHERE SHOULD SPEAKING IN TONGUES BE USED?
 
THE TONGUES OF ANGELS
 CONTRADICTIONS
 
TWO KINDS OF TONGUES
 THE BRAZEN SERPENT
 
THE SIGN AND ITS PURPOSE
 NEARING THE END
 
THE TEACHING OF EPISTLES
 FINALLY, BRETHREN
 
JESUS AND TONGUES
 Questions

    The reading of this book will help to enlighten those who are concerned and perhaps confused in the face of the flood tide of subjectivism which has burst upon the Church, carrying with it souls who are poorly grounded in experiences which are subtly labeled as being biblical. Two pitfalls are pointed out: The dangerous error of counterfeiting the truth in this manner; the chilling error of a dead orthodoxy.
    Most of those who have preceded G.-F. Rendal in dealing with this doctrine of speaking in tongues have often dealt with it in a presumptuous spirit common to the doctrine's opponents. Their process of reasoning, drawing conclusions, and application of these to the problem at hand are all too frequently suffocating, incomplete, and prejudiced. Thus, they remain unconvincing or at least not convincing enough.

    G.-F. Rendal approaches this doctrinal problem and deals with it from the inside out. He, as it were, takes a step back and looks at it both objectively and subjectively. He shows it to be an outdated, erroneous or fraudulent teaching.

    Under his pen, the whole body of Scripture is convincingly shown to be harmonious.

    It is highly desirable that pastors, those responsible in local churches, assemblies and bookstores, as well as editors of Christian periodicals, and teachers in Bible Institutes and Seminaries recommend this book so as to give it the publicity it deserves.

Preface

    My wife and I had the joyous privilege of serving our Lord Jesus Christ for over 32 years on the Island of Martinique in the French West Indies. During the latter months of our missionary church-planting ministry there we learned of G.-F. RENDAL's book I Speak in Tongues More Than You All. After a careful reading of this unusual book we felt that we should do all we could to acquaint everyone possible with his treatment of every scripture text having to do with this question of speaking in tongues.

    The modern-day teachings and practices erroneously based on these texts have sown untold confusion worldwide.

    It is certainly no understatement to say that his treatment of this modern doctrinal aberration (his quotations of Augustine are refreshing) is the most complete, competent and convincing of any writing we had seen on the subject. Mr. RENDAL's fair, lucid and thorough examination of the subject, based on a background of personal knowledge and experience, deserves a wide reading.

    As missionary church planters looking forward to further Gospel ministry in France, we delight to add our personal recommendation of this significant work, encouraging everyone who has any interest whatsoever in the Gospel of our Lord Jesus Christ, to examine this book with great care.

    May God's rich blessing multiply its usefulness to untold numbers of people.

Rev. & Mrs. John WEEKS

To obtain your personal copy of this book, please contact:
Believers Bookshelf
Box 261, Sunbury, PA 17801 USA

http://www.bbusa.org/

Foreword
    How surprised I was when, the day after my conversion from the world to Jesus Christ, I found that supposedly stable, spiritual and dedicated people-people being used by the Holy Spirit for the salvation of souls-bristled at the mention of the gifts of the Spirit, especially that of speaking in tongues. I sadly listened to them run down the work that God was doing through those whom they ironically called "holy rollers". With the delicacy of a bulldozer plowing into a mountain they silenced any objections, like "the gift of tongues no longer exists" or "that was only for the apostolic period" with sweeping declarations which I considered to be dogmatic and hollow. I was more impressed with their conviction than by their arguments. For, to tell the truth, they did not defend their beliefs biblically. In their churches the subject of tongues was as taboo as sex or healing; they just did not talk about it, and that was that! It was as if they said with an air of superiority, "I know all that by heart..." (An ironic song known by the French which makes fun of the school "inspector" who wants to teach a lesson to those who know more than he does.)

    I didn't dare discuss the subject with them because I was young, inexperienced and had little Bible knowledge. But as elementary as my knowledge of the Word was, I wondered how these people could miss the many texts in the New Testament which refer to speaking in tongues.

    As for myself, even if I wanted to ignore them (which was not the case), I could not do so. I wondered how a small part of the evangelical world was able to play hide-and-seek with these passages. They might be ignored in preaching, but it was impossible in the reading and personal study of the Scriptures. To me they seemed to be everywhere in the New Testament.

    To ignore them seemed as serious as ignoring the Apostle Peter in the Gospels. Had not Jesus said, "And these signs will accompany those who have believed in My name: they will cast out demons; they will speak in new tongues; they will pick up serpents; and if they drink any deadly poison, it shall not hurt them; they will lay hands on the sick, and they shall recover." (Mark 16:17-18)? Certainly all those who have believed unto salvation do not have to prove their faith by each one casting out demons or by all drinking a poisonous beverage or by all eating poisonous mushrooms without harm or by all speaking in tongues or by each one healing some sick person. But do we have the right to take away such a piece from the marvelous puzzle of the whole Bible picture? One day someone told me in all seriousness that it was satanic. Wow! I have learned that he has since modified his opinion. How can we ignore that so many Christians have had the experience of speaking in tongues and that they testify of having received great blessing? Can we pass over in silence, or try to hush the fact that in the world it is the Pentecostal Churches that are growing the fastest (except for Islam and perhaps Jehovah's Witnesses)? The work done among the gypsies of Europe is due to their activity, and it is remarkable. Did not the Apostle Paul, who has been called the greatest since the Great One, say, "I speak in tongues more than you all (I Cor 14:18)? This citation of the great apostle to the nations has been chosen as the title of this book.