RESTORATION SEMINAR 2024
Saturday, 31 August 2024
Subang Jaya Church Of Christ
THEME LECTURE: “Speaking The Same Thing & Perfectly Joined Together” (1 Corinthians 1:10-11) - brother (Dr) Koay Chuan Lek
[Explanatory Note: Obviously, a signboard identifying a premise as the place of assembly of a “Church Of Christ” does not guarantee that Bible truth is therein preached, taught and practised. There are 18 congregations of the churches of Christ in Malaysia. In addition, there are at least 3 congregations of the one-cup persuasion, ten associated with the Crossroads/Boston Movement and three with Abilene Christian University leanings. Brethren freely use anti-institutional churches of Christ material,- ubiquitous on the Net,- for self-study and teaching assignments. In such an environment of diverse doctrinal persuasions held by parties claiming to be of the Restoration Movement, scriptural guidelines and guardrails are necessary regarding how we should interact,- if at all,- with those who do not “speak the same thing” and are not of the same mind and judgment (1 Corinthians 1:10). As regards identity, are we brethren? How do we apply Romans 16:17-20 and 2 John 9-11?]
OUTLINE
1. Within the church of Jesus Christ, we are brothers and sisters, the collective noun being “brethren” (Galatians 6:1; Ephesians 6:10; Hebrews 3:1 etc.) because we share one Father (Matthew 6:8-9) and because Jesus calls all His disciples “brethren” (Hebrews 2:-1-12, 17). Brethren are expected to speak the same thing as well as be “perfectly joined together in the same mind and in the same judgment.” (1 Corinthians 1:10-11).
2. Being “like-minded, of one accord, of one mind” is expected of brethren (Philippians 2:2, Romans 12:16). However, divisions,- sometimes serious,- sometimes do occur among us but their purpose is so that we can come to a resolution to that the right, the “approved” may be recognised (1 Corinthians 11:18-19) and not that God’s people be drawn away by error (1 Timothy 4:1-5). The inspired procedure for division among brethren is definitely not to ignore it in the interest of a shallow peace but to strive to come to the truth of the matter in contention by sound instruction, which leads to save all involved (1 Timothy 4:6-16).
3. If instruction, discussion, deliberation and debate over scripture cannot resolve the differences, a situation arises much like the division between Gentile Christians and Jews we read about in Romans 11:28, where Gentile Christians were instructed, “Concerning the gospel, (the Jews) are enemies for your sake …” We pray these “enemies” of ours will come to their senses and be obedient to the truth to be of one mind as we. We are to love our enemies and act accordingly, after all (Matthew 5:43-48) but never to compromise on the truth (Proverbs 23:23).
4. If there are real differences in doctrines regarding salvation and worship, the church or the Godhead or morality, there must be a breach or a break in relationship so that error will not spread. This applies to error of understanding doctrine (Romans 16:17; 2 John 9-10; Titus 3:10-11) as well as of conduct (1 Corinthians 5:6-13). All our communication with such enemies must be with a view towards pursuing truth over error, good over evil.
LECTURE
(1) “Worshipping God In Spirit And Truth” (John 4:23-24) - brother Rick Kirk
Why is truth important in matters of salvation and worship? Is objective truth attainable alike by all? How do radically different understandings arise from reading the same scriptures? In the absence of creeds, confessions and councils, how do we distinguish truth from error?
OUTLINE
1. “Truth” is what conforms to reality. It sets us free from error and misunderstanding, and the sad consequences of both (John 8:32).
2. Christians.believe that God’s word is truth (John &:31-32; 17:17) and that He has given His word complete for all of life and godliness, along with great promises (2 Peter 1:3-4)
3. Two matters of extreme importance to mankind are how to be saved from the consequences of personal sins (Acts 2:40) and how to worship God (John 4:23-24). If sinners get these two matters wrong, we are witbout hope in the world. Sinners need to know exactly and completely the steps that result in salvation and the elements of acceptable worship.
4. Since the inspired word of God is sufficient sufficient to equip us for every good work (2 Timothy 3:16-17), all we need to know about salvation and worshipping God correctly must be searched for from the Bible. There is no need to use additional material from man-made creeds or councils for authority. But the Bible’s contents must be handled properly (2 Timothy 2:15) and not deceitfully (2 Corinthians 4:2).
5. Admittedly, there are things “hard to understand” in scripture, (2 Peter 3:14-16). But these difficult scriptures must be studied with the aid of all other relevant scriptures (as all of God’s word is truth, not just some of it, Psalm 119:160).
6. Every Christian is responsible for finding out the truth of a matter as important as salvation and worship by search the scriptures for themselves (Acts 17:11). perhaps with the help of sound teachers (2 Timothy 3:14-15). The role of dependable teachers of the word is necessary so that exactly the same scriptural material is transmitted to succeeding generations of Christian (2 Timothy 2:2).
7. Even in the age of miracles and Divine inspiration of the church’s first centuries, contentious issues among Christians were well-resolved through discussion and debate concerning what scriptures said about a matter, as was done to solve the circumcision issue in Acts 15.
8. Of course, if there is no decision after much discussion and debate about scripture, the parties must go their separate ways if either party considers the issue important enough to divide over, on the reasonable principle of Amos 3:3. Certainly, if we disagree over the steps to salvation or/and the elements of acceptable worship, we cannot “walk together.”
LECTURE
(2) “From Among Yourselves Men Shall Arise Speaking Perverse Things” (Acts 20:29-31). - Ong Eng Boon
Throughout Bible times and until today, there have been false teaching by influential believers. What do Old and New Testament examples teach us about how our Father views the problem of doctrinal error? Whose responsibility is it to be watchmen and contenders for the faith?
OUTLINE
1. The Holy Spirit had guided the apostles of Jesus to “all truth” (John 14:25-26; 16:13) and these men were inspired to write down the truths thus revealed (were received by Christians as the word of God sufficient for every good work of mankind (1 Thessalonians 2:13; 2 Timothy 3:16-17).
2. After the contents of the Christian faith was received in written form, Christians were given the duty to transmit this body of teaching (or “doctrine” exactly, without alteration, to every generation (2 Timothy 2:2, Matthew 28:18-20) as well as to defend this faith “once for all delivered” (Jude 3).
3. The apostle Paul forewarned that teachers of error would arise from within the church to draw away the faithful from the original sound doctrine (Acts 20:29-31). He identified some by their names as well as their error, among them Hymenaeus, Alexander and Philetus who taught that the general resurrection of the dead had already occured (1 Timothy 1:19-20; 2 Timothy 2:17-18). We are commanded to study the holy scriptures correctly to identify false doctrine and shun them to prevent error from spreading like an infection (2 Timothy 2:15-17).
4. False teachers must have their mouths stopped and be rebuked sharply so that they be sound in the faith (Titus 1:1:10-16). As their wrong teachings will divide the church, they should be taken note of and avoided if they continue in their error (Romans 16:17-18). If they do not teach what Jesus Christ had taught, Christians are not to greet them nor receive them in our houses. if we do, the apostle John says we share in their evil deeds (2 John 9-11).
LECTURE
(3) “In Humility Correcting Those Who Are In Opposition” (2 Timothy 2:24-26) - brother Eng Kim Leng
How do we engage in communication with doctrinal adversaries before a watching world? How does love for the brethren figure in the handling of doctrinal differences? Is there a place for doctrinal debate about what the Bible teaches? How do we persuade brethren “on the fence”?
OUTLINE
1. The apostle Paul was already a Christian when he spoke at Jewish synagogues TO PERSUADE his fellow-Jews to obey the gospel of Jesus Christ (Acts 14:1; 17:-3). He even accepted invitations to speak to Gentile philosophers (Acts 17:18-23). Christians are required to communicate the saving truth to all, even to false teachers of their own faith. Correcting brethren in error is commanded but it should be undertaken with care (James 5:19-20; 2 Timothy 2:24-26; Galatians 6:1).
2. Acts 15:1-31 records the handling of diverse, opposing views of doctrine by Christians in an environment of open discussion. The occasion arose from a very tense confrontation of scriptural interpretation (Acts 15:1-2; see Galatians 5:1-15). However, with the proper attitude and purpose throughout the meeting, free discussion (“dispute”, even Acts 15:7) resulted in rejoicing among the affected churches (Acts 15:31).
3. When opposing brethren are NOT moved by the fruits of the flesh (Galatians 5:21) instead of fruits of the Spirit (Galatians 5:22-26), there is every reason to open lines and channels of communication so that truth will prevail. But the purpose of such communication must be achieving truth on the basis of correctly handling scripture (John 8:32; 17:17; 2 Timothy 2:15). However, brethren should stay away from “profane and idle babblings, for they will increase to more ungodliness. And their message will spread like cancer (2 Timothy 2:16-17).
LECTURE
(4) “Noting And Avoiding Those Who Cause Divisions And Offences” (Romans 16:17-20) - brother Lim Chan Khoon
What should be done if “push comes to shove” and entire congregations get involved? Is there a “line in the sand”? What are the consequences of fellowshipping or not fellowshipping with those with whom we differ doctrinally? What amounts to “noting” or“marking” those who are in error? Should those who teach error be distinguished from those exhibiting immoral conduct? How should matters of fellowship be decided for congregations with elders and those without?
OUTLINE
1. The clear scriptural teaching is that faithful Christians identify and avoid those among them who teach matters which contradict Bible truth and can divide the faithful. We must also be separated from those Christians whose actions and conduct are “offensive”, that is, against scriptural principles (2 Thessalonians 3:13-14). That those with evil conduct should be put away from us is taught in the case of the brother who had his father’s wife (1 Corinthians 5:1-13). Here, we are taught that one with unsound or immoral conduct “named a brother” (verse 11) is not to be kept company with because of his leavening effect on those committed to sincerity and truth (verses 6-8).
2. The commandment to be separated from those who divide the church as well as those who are guilty of offences to God’s instruction are directed to every Christian, and not to elders only. When one who is obviously leader among the brethren is at fault (as was Diotrephas in 3 John 9-10 and the apostle Peter in Galatians 2:11-14), they must all the more be confronted with care, but their error must be addressed with public rebuke so that “the rest also may fear” (1 Timothy 5:19-20).
3. The main purpose for avoiding the false teacher or the wrongdoer is so that he will be shamed into necessary repentance (1 Corinthians 5:1-5; 2 Thessalonians 3:13-14) and so that the leaven of error does not “leave. the whole lump” (1 Corinthians 5:6-8; Galatians 5:9-10). Companionship with the wrong and evil corrupts the good but, sadly. seldom does such companionship make the wrong and evil good and right (1 Corinthians 15:33-34 and the explanatory of Haggai 2:10-14). There is a degree of guilt by association if the false teacher or wrongdoer gets the impression that the faithful, by fellowshipping with him, approves his teaching or actions. The scriptures prohibit the approving of sin (Romans 1:32). Paul instructed Timothy to “Guard what was committed to (his) trust, avoiding the profane and idle babblings and contradictions of what is falsely called knowledge- by professing it some have strayed concerning the faith.” (1 Timothy 6:20-21).
4. The person so noted or marked is still a brother-in-Christ and need not be regarded as an enemy (2 Thessalonians 3:15). The faithful must do all that is scriptural to bring him to repent from his error of belief and/or conduct and save his soul (James 5:19-20).