Watchman Magazine

The terms “Amorite” and “Amorites” appear 26 and 60 times, respectively, in the American Standard Version of the Bible, totaling 86 occurrences. The Amorites are first mentioned as early as Gen. 10:16 as having descended from Canaan, the son of Ham. They, along with many other tribes, occupied the pre-conquest territory of Canaan. “Amorite” may have signified either a single ethnic clan or a loose confederacy of tribes. At times, the Amorite name seems to be synonymous with “Canaanite” and to represent all non-Israelites whom God commanded to be driven from the land (Josh. 10:5; 24:8,15; Jgs. 6:10).

The Amorite name means literally “the high one” and may refer to one (or more) of three possibilities:

1. the mountainous terrain of the land they occupied (Num. 13:29; Deut. 1:7,19-20);
2. their fearsome military prowess (Deut. 1:44); or
3. their great stature (Num. 13:33).

If #1 was intended then Amorite would stand for “highlander” or “mountaineer.” If #2 or #3, then the concept of “the high [and mighty] one” was implied. It is possible that a combination of more than one idea inhered in the name.

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Which is greater, moral purity or doctrinal truth? Some say “purity” in life is more important, while others say “truth” in doctrine is the more excellent way. Why do we have to make a choice? Does the word of God encourage us to choose one above the other? One may be right on every point of doctrine, but go to hell for an impure life (1 Cor. 9:27; Rev. 2:2-5). One may live a “good, moral life” and be lost in doctrinal error (Jas. 5:19, 20; 2 Jn. 9).

How, though, may we have moral purity without doctrinal truth? Someone must teach the truth about moral purity in order to establish it in the lives of Christians. The context of the statement, “Ye have not so learned Christ,” shows that pure, godly living is a taught and learned behavior (Eph. 4:17-5:18). Indeed, it is the grace of God which teaches us to deny “ungodliness and worldly lusts” (Titus 2:11-14). Doctrinal truth, the teaching of the word of God, is essential to righteous living. “By the word of thy lips I have kept me from the paths of the destroyer” (Psa. 17:4). The word from God’s lips is imparted by teaching, by doctrinal “instruction in righteousness” (2 Tim. 3:16).

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ANNOUNCING GOSPEL MEETING
Bring your manuscripts and study with us.

Subjects:

Speakers: Hymenaeus & Philetus
For further information contact the local evangelist, Timothy.

To the stable, solid, sober Christian, it would be a shock to receive a meeting announcement from the congregation where Timothy labored, informing them that next week Hymenaeus and Philetus would preach the Gospel of Christ, even though they would not mention the resurrection. We could believe it if it came from the church of which Alexander the coppersmith was a member, but not from the faithful companion of Paul. How could it be that after receiving a letter warning him about these two false teachers that Timothy could help spread their influence (2 Tim. 2:17-18)? This is impossible to believe.

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Is it scriptural to describe Christians as watchmen? That is, may we apply the principle of being watchmen, as God did to the prophets of Israel, to the work of preaching and teaching the gospel of Christ in these last days? (Rom. 15:4; Heb. 1:1-2) Some maintain it is wrong to apply the term and principle of “watchmen” to brethren today. They conclude that since the term “watchmen” was applied to the OT prophets we do not have the authority to use the concept it conveys when describing the work of preaching the gospel of Christ. Some have assumed that the OT prophets were given a position of national oversight in their prophetic work, and since there is no brotherhood-wide organization of the Lord’s church, we cannot use the term “watchmen” as we discuss and apply NT truth to the work of evangelists, pastors and teachers (Eph. 4:11). It is concluded that those who would “contend for the faith” must not be described as watchmen (Jude 3; cf. Ezek. 3:17; 33:7-9). In this article, we will see from the Bible that the concept of the watchmen’s work continues to have legitimate application to evangelists, pastors and teachers in the kingdom of Christ, just as it did when fleshly Israel was the people of God.

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Authors Note: The following outline was inspired by a lecture by Marty Pickup during the 1996 Florida Lectures. Much of the material in the first part of the outline is derived in part from a review of that lecture. The applications at the end of the lesson are my own. I believe that an application of the fundamental principle of Sanctification would go a long way toward solving the moral and doctrinal problems that presently trouble the people of God. It is to a very great extent a failure to recognize and heed the call to holiness which is the cause for the present troubles. As such, I believe the following study to be important and timely.

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QUESTION: “According to Oneness (‘Jesus Only’) Pentecostals, the baptism of Jesus is against there being three persons in the Godhead. The voice of the Father and the coming of the Holy Spirit were manifestations, both audible and visible, for John the Baptist. There were two manifestations in Acts 2, tongues like as of fire and speaking in tongues (audible and visible). Would we say there were two persons there? No, because audible and visible manifestations do not make two persons any more than the smoke from an exhaust and the sound from an engine (audible and visible) would make two engines. So, they say, there was only ONE person at the baptism of Jesus. Would you please explain?

REPLY: If one has no theory to project or protect, the baptism of Jesus clearly presents to us three separate and distinct persons in the Godhead; namely, the Father, the Son, and the Holy Spirit.

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(Gospel Guardian, Vol. 12 No. 44, Mar. 16, 1961).
Robert Harkrider

The vast difference between conviction and convenience has rapidly become a misunderstood subject. The search for convenience has perhaps led more Christians to bow their knees to Baal than any other disease. Conviction is lacking, and sin, camouflaged by popularity, continues to take its toll in the church.

A sharp contrast exists between the two attitudes. While conviction will prompt the Christian to stand under every test, the desire for convenience leads to compromise, and thereby spiritual death is the result.

Much preaching needs to be done on the meaning of conviction and its characteristics. An elegant picture of true conviction is found in a quotation from an article by J. W. Evans while he was living in Orlando, Florida. The article was about a sermon he had preached at the Par Avenue church. The title, “Have Convictions-Will Stand” may remind us of one of the popular TV programs; but its content is far removed from TV westerns. After expressing his appreciation for the good reception given to the lesson by the members at Par Avenue, brother Evans adds the following words which are to the point and worthy of serious consideration.

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La Biblia está repleta de afirmaciones que al primer golpe de vista parecen ser paradójicas, o al menos irónicas. Dice “los primeros serán los últimos”, “los que procuran salvar su vida, la perderán”, “el evangelio fue escondido de los sabios y revelado a los simples”, y otras cosas semejantes. Pero el texto clave de este artículo es éste:

“Dijo entonces Jesús a los judíos que habían creído en él: Si vosotros permaneciereis en mi palabra, seréis verdaderamente mis discípulos; y conoceréis la verdad, y la verdad os hará libres. Le respondieron: Linaje de Abraham somos, y jamás hemos sido esclavos de nadie. ¿Cómo dices tú: Seréis libres? Jesús les respondió: De cierto, de cierto os digo, que todo aquel que hace pecado, esclavo es del pecado. Y el esclavo no queda en la casa para siempre; el hijo sí queda para siempre. Así que, si el Hijo os libertare, seréis verdaderamente libres.” (Juan 8:31-36)

La cuestión que estaremos investigando es la de “cómo es que un cristiano es libre?” Muchos creen precisamente de lo contrario. Piensan que son los cristianos los que se esclavizan, sometiéndose a más reglas y restricciones, siempre asistiendo a los cultos cada domingo, ofrendando, prescindiéndose de vicios mundanos, etc. Y de otra parte, creen que los inconversos pueden disfrutar una libertad total porque viven sin esas reglas y restricciones, libres para vivir su vida así como les dé la gana.

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Did you see the pictures of the women in Afghanistan on the evening news recently? They were literally covered head to foot by heavy gray veils. Even their faces were covered because their country has fallen under the control of a militant Islamic group. These women have lost all of their basic human rights: they cannot have a job (only beg) and they cannot have any health care. This horror is brought about by a religion. In Saudi Arabia, a woman who had seven babies was not allowed to come home by her in-laws because a western reporter had photographed her. She is the victim of her religion. These cases made me think about how our Lord treated women while he walked with us, what he offers in this life, and for eternity. Why should women come to the Lord?

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In the last year of Jesus’ life during the Feast of Dedication (present-day Hanukkah), unbelieving individuals confronted him and demanded of him a plain declaration that he was the Christ (John 10:22-24). Like ravenous wolves the Jewish rulers had encircled him, ready to pounce upon their prey (v. 24).

The Context

Jesus was surrounded by unbelievers. They had seen his miraculous works and their results (i.e., the healing of the man ill for 38 years, John 5:2-18; sight restored to the man born blind John 9:1-34) but still they did not believe on him. His works and his words had provided ample proof of his claims (John 5:36; 10:25). A further demonstration of his power would no doubt be casting pearls before swine (Matt. 7:6). They had made up their minds. They were looking for a reason to put Jesus to death.

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The story of Israel’s son Joseph begins in the thirty seventh chapter of Genesis, and continues through the end of the book. It is a familiar story: Joseph’s brothers sell him to some traders, who bring him to Egypt and sell him as a slave; he rises to be the head of his master’s house, but his master’s wife falsely accuses him, so he is thrown in prison; in prison, he demonstrates his God-given ability to interpret dreams, by interpreting for Pharaoh’s chief butler and chief baker; two years later, the chief butler remembers Joseph, and commends him to Pharaoh, who has had a dream which his wise men are unable to interpret; Pharaoh sends for Joseph, who interprets his dream correctly – there will be seven years of plenty followed by seven years of famine; Pharaoh places Joseph in authority over all Egypt, excepting only himself; when famine comes, and Joseph’s brothers come to Egypt to buy food, Pharaoh hears of it:

And Pharaoh said to Joseph, “Say to your brothers, ‘Do this: Load your beasts and depart; go to the land of Canaan. Bring your father and your households and come to me; and I will give you the best of the land of Egypt, and you will eat the fat of the land’” (Genesis 45:17,18).

Thus, Israel and his twelve sons and their families came into Egypt as the honored guests of Pharaoh. But this blessed state was not to last forever.

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Romans 1:16-17 says this: “For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek. For in it the righteousness of God is revealed from faith to faith; as it is written, ‘ The just shall live by faith.’ “

This passage of scripture has long been recognized as the great theme of the beloved Book of Romans. It is a great theme of a great book. How much attention do we give it as a guide to life? Every tenet and every encouragement offered by the inspired apostle is founded on this truth concerning the gospel of Christ. The gospel of Christ is dynamic. It is explosive. It is revolutionary. It can effect more changes on the heart of an individual than an atomic bomb on a crowded city. “… if anyone {is} in Christ, {he is} a new creation; old things have passed away; behold, all things have become new” (2 Corinthians 5:17).

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Many “Churches of Christ” in most parts of the country have previously constructed or are presently engaged in constructing what have become known as “fellowship halls.” The purpose of this article will be to investigate a biblical question in regard to this practice. The question is taken from a conversation recorded in all three of the synoptic gospels. Matthew’s account reads: (Matthew 21:23) “Now when He came into the temple, the chief priests and the elders of the people confronted Him as He was teaching, and said, `By what authority are You doing these things? And who gave You this authority?’” (The other verses are Mark 11:28 and Luke 20:2). Though the Lord did not answer the hypocrites’ query, He sanctioned it as a valid question. It remains a valid question for all God-fearing people today who seek His approval in our lives. By what authority does a local church build or maintain a room, building, or other structure for the purpose of recreation and social functions?

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(Is 2 Peter 2 the Only Passage to Consider?)

Throughout the ebb and flow of inspired history, men have been pulled in separate directions in their religious beliefs by their teachers. “How shall I, unless someone shall guide me?” was the response of the Ethiopian to Phillip when asked, “Understandest thou what thou readest?” (Acts 8:30-31). On this occasion, the teacher was a man true to God who led the Ethiopian into the truth about Jesus Christ and who baptized him into the Lord.

Others have not been so fortunate. From time immemorial, other teachers have been as Balaam (Nu. 22; 31:16; 2 Pt. 2:15; Rev. 2:14) who taught Israel to sin. False teachers are legion.

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