2 Corinthians 10 - Introduction

Butler's Commentary

Chapter Ten

THE PROBLEM OF MINISTERIAL METHODS

(2 Corinthians 10:1-18)

IDEAS TO INVESTIGATE:

1.

Paul uses sarcasm in 2 Corinthians 10:1 should sarcasm be used in service to the Lord?

2.

Is it right to think of Christian service as a warfare?

3.

Is frightening people a proper ministerial method?

4.

What's wrong with human beings comparing themselves with one another?

5.

When should preachers (or missionaries) move on to other fields?

APPREHENSION:

1.

What were some in the Corinthian church saying about Paul's different expressions toward them? Why were they saying this?

2.

What is the meaning of the word sarcasm? Who uses it?

3.

Did Paul threaten to be bold toward the Corinthians? Why?

4.

If Christians are not carrying on a worldly war, where is their war?

5.

Where are the other references in the Bible to the believer's warfare?

6.

What are worldly weapons of warfare?

7.

What are spiritual weapons of warfare?

8.

Who are to use the spiritual weapons? When? On whom?

9.

What power is in the Christian's spiritual weapons?

10.

How did Paul prove that his ministerial methods were sanctioned by God?

11.

Why did Paul boast of his authority?

12.

Does the Bible tell preachers (other than apostles) to preach with authority? Where? Who?

13.

What were Paul's detractors saying about his speech?

14.

What did Paul mean when he wrote, ... they measure themselves by one another?

15.

Why is such measuring said to be, without understanding?

16.

What was the limit beyond which Paul would not boast?

17.

What were the lands beyond where Paul planned to preach?

APPLICATION:

1.

Do you ever use sarcasm, irony, satire, when you want to get across some helpful information to someone? Where? Would you ever use it in teaching a Sunday School lesson? How do you respond to the use of sarcasm?

2.

In your experience, is living the Christian life like a war?

3.

Do you think Christians ought to be made more aware of the war-like nature of the Christian struggle? Or is being a Christian not a struggle?

4.

Should teen-age Christians be taught that being a Christian is fighting a war? Who should teach them? How often?

5.

Do you think preachers and teachers are seriously, and expertly, waging the Christian battle for the minds of people today? Why?

6.

What could be done to improve the war for the mind of man by the church?

7.

Do you really believe the Bible (the sword of the Spirit) is sufficient to overthrow every fortified and exalted argument which stands as an obstacle to man's knowing God today?

8.

Will the Bible overthrow the theory of evolution? Eastern mysticism? Mormonism, Moonies, indifference, materialism, humanism?

9.

Could you use the Bible to do so? Have you?

10.

What other spiritual weapons might be used with the Bible to overthrow obstacles to knowing God?

11.

Does Christ really expect every thought of a human being to be taken captive and imprisoned to the direction of God? Do we have to think every thought like God tells us to think?

12.

Is it right to frighten people into obeying Christ? How do you respond to the preaching of judgment, hell, the fear of God?

13.

Do you know people who play the game of measuring themselves by themselves to commend themselves? Have you ever played this game?

14.

How does one quit the game of measuring self with others to commend oneself?

15.

Do you think there is a competitive spirit in Christianity? Should there be?

16.

Do you have any opportunities to extend your ministry into the lands beyond the USA? How? Are you? Will you?

Special Study
THE RESTORATION MOVEMENT
Introduction

I.

WHAT AN ASSIGNMENT!

A.

What is the Restoration Movement? This is like being asked to teach American History in 30 minutes! The two are, after all, chronological contemporaries, and to a great extent, philosophical brothers.

B.

I would love to go into the history of the Movement. It is inspiring. And I love history anyway. Besides, I have a family heritage in this movement. My great grandfather and one of my great uncles were preachers in the Movement in the early days of the State of Missouri. My grandfather was a leader in the Christian Church in Dallas County, Mo., at the turn of the century, and my father and mother have been instrumental in starting several new Christian churches in Missouri. The history of the Restoration Movement takes 64 hours of classroom lectures at OBC to teach. I know you don-'t want to stay here that long!

C.

I have reproduced a one-page chart showing the persons, circumstances and principles of the Movement's origins. Perhaps that will whet your appetite to buy a book or two on the history and learn more about it.

Let me recommend some books on the history of the Movement:

1.

The Memoirs of Alexander Campbell, by Robert Richardson, pub. Gospel Advocate Co., Nashville, Tenn.

2.

The Stone Campbell Movement, by Leroy Garrett, pub. College Press

3.

Christians Only, by James DeForest Murch, pub. Standard Pub. Co.

4.

Concerning the Disciples, by P.H. Welshimer, Standard Pub. Co.

D.

I have chosen not to deal with history, but with TWO fundamental principles. I believe that all who believe in Christ can, if they will, relate to these principles and seek to restore them in the church whether they believe and relate to the history of the movement or not.

II.

WHAT THE RESTORATION MOVEMENT IS NOT!

A.

It is not a Reformation movement

In a series of articles in the Christian Baptist beginning in 1825, Alexander Campbell, writing under the title Restoration of the Ancient Order of Things, said human systems are properly subjects of reformthey may be formed, reformed and re-reformed, but Christianity is not subject to reformation.

Christianity was given by the authority of Jesus Christ. It cannot be reformed because it was given in the beginning in the way in which Christ wanted it given. Christianity can only be restored.

B.

It is not a Church or a Denomination

The Restoration Movement is not a new denominationit is not a new church. The church of Christ existed long before this movement to return to apostolic Christianity began.
It is a conviction that modern Christianity has deviated drastically from the pattern of worship, doctrine and polity of the church as outlined in the divine Word of God; it is a conviction that Christianity as outlined in the Word ought to be and can be practiced by believers of this age or any age, and an attempt to do so!

C.

It is not Ecumenismit is not a unity-at-any-price-movement. It is not an attempt to be interdenominational.

This seems to be the limits of Christendom's categories. The religious world apparently does not believe the church can be restored to N.T. purity and practice and so we are constantly placed in one of the foregoing categories or anotherBUT THE RESTORATION MOVEMENT IS NONE OF THE ABOVE.
III.

MY DEFINITION OF THE RESTORATION MOVEMENT

A.

I think of it as a Repentance Movement

1.

The Repentance (or, if you prefer, Restoration) Movement began long before Alexander and Thomas Campbell.

2.

It began with the writers of the N.T. epistles

3.

It was being carried on in the last of the first century A.D. when Paul wrote to the Corinth, and when John wrote to the seven churches of Asia Minor and his epistles.

B.

The Epistles are exhortations to restore apostolic pattern and doctrine which had been proclaimed earlier through preaching

1.

There is a concept (rather superficial, I think) which says that since the N.T. scriptures were written after the church had existed for some 20-30 years, we cannot claim there is an apostolic pattern in the N.T.

2.

This view claims the N.T. was written only for correcting abuses.

3.

First, this view makes a difference between oral apostolic word and written apostolic wordand there is no difference, in content or authority.

4.

Second, it would seem to me that if the written apostolic word was for the correction of abuses of apostolic pattern, we should expect to find the pattern in these corrections.

We certainly won-'t find the pattern in the O.T. or in extra-Biblical writings, nor in the practice (at least not the divinely inspired pattern) of the church of the 2nd century.

5.

And that is just the point of this misconceived concept it says there is no divinely inspired and recorded pattern for the N.T. church, especially in worship and polity.

C.

I believe there is a pattern for the church to follow in every age in the N.T.

1.

Pattern for prayer

2.

Pattern for stewardship

3.

Pattern for church discipline

4.

Pattern for observing the Lord's Supper

5.

Pattern for singing

6.

Pattern for evangelism

7.

Pattern for political and social relationships

8.

Pattern for church government

9.

Even a pattern for sermon content and delivery! (Reasoning from the scriptures about the Messiahship, Lordship, Deity of Christ)

10.

Pattern for membership in the church

11.

Pattern for training and support of a ministry (evangelists)

I believe this pattern can be deduced from clear and unequivocal apostolic commands and/or precedents.

D.

It is not the fault of the New Testament that all who profess to believe in Christ have not tried to return to the apostolic pattern

1.

It is the fault of those who profess to believe Christ!

2.

They have been unwilling to exert the hard effort to study the N.T.

They have been unwilling to make the sacrifice necessary to give up preconceived and traditional notions
Or some have been unwilling to surrender to the arbitrary pattern of the apostles.

Let all who profess to believe in Christ and trust him for salvation, whether they have strayed away from the structure of the N.T. pattern or whether they have never admitted there is a N.T. patternlet them focus their minds on the New Testament alone and surrender to its arbitrary authority, and they will find the apostolic pattern. TAKE HEED HOW YOU HEARTHE RESPONSIBILITY IS WITH THE HEARER!

Discussion

I.

FIRST PRINCIPLE, THE ARBITRARY AND EXCLUSIVE AUTHORITY OF THE BIBLE

A.

The Bible all the way through, and especially the N.T., is emphatic in its declaration that God's Word through his messengers is the only rule of faith and practice for believers.

1.

It is the Word, not men's traditions or opinions, which produces the life of the Holy Spirit, gives new birth, and matures people in Christ (Luke 8:11; John 6:63)

2.

Jesus made it plain to his apostles that they should proclaim and bind on believers nothing more and nothing less than what the Holy Spirit would reveal to them. They would be led into all truth.

3.

Paul warned the Ephesian elders that false teachers would arise from among the believers attempting to lead the church astray, but as shepherds they should feed the flock of God on the Word. Paul commended them to God and the word of his grace which alone is able to build them up and give them an inheritance among the saints, Acts 20:29-32.

4.

Paul said preachers and teachers are not to tamper with God's Word (Gr. dolountes, means to mix or adulterate or water down) 2 Corinthians 4:2.

5.

Paul pronounced the curse of God upon any man or angel who should preach or teach any message other than the apostolic gospel (Galatians 1:8-9). THAT IS SERIOUS. ETERNALLY SERIOUS!

6.

Jude wrote that the faith was once for all delivered unto the saints, Jude 1:3, faith here has to mean doctrine-to-be believed.

If it was delivered once for all when Jude wrote (before 80 A.D.) whatever gave theologians and denominations the authority to change it centuries afterward?

7.

The apostle John wrote clearly that every teacher should be tested against the apostolic doctrine, for many false teachers would go out, and whoever did not listen to the apostles was not of God (1 John 4:1-6).

8.

John closed the last book of the whole Bible (Revelation) with these words.. Anyone who adds or takes away from these words. Revelation 2:18 will receive the judgment of God as it is pictured in the Revelation.

9.

It is the Word that is:

a.

to judge men in the last day (John 12:48; Romans 2:16)

b.

to be obeyed (2 Thessalonians 1:8)

c.

instrumental in the new birth (1 Peter 1:20-23)

d.

equips the man of God for every good work (2 Timothy 3:16-17)

e.

to be preached in season and outall the time (2 Timothy 4:2)

10.

It is by keeping Christ's commandments that we; (I John)

a.

love God

b.

know we are in Christ and are born anew

c.

know Christ is in us

d.

know the spirit of truth vs. the spirit of error.

11.

Paul makes it clear in 1 Corinthians 2:1-16 that only the apostles received the mind of the Spirit in revelation and the apostles communicated it to men in human language. What therefore is not in the words of the apostles is not acceptable as a rule of faith and practice for the apostolic church.

But, you see, this is precisely where the church (in its majority, anyway) deviated. Most of post-apostolic Christianity began to think it could not survive unless it broke out of the arbitrary exclusiveness of apostolic revelation. The church, to survive, thought it had to accommodate its doctrine and practices to those who preferred less discipline, less sacrifice, less sanctification and thereby it would gain more adherents. MOST DECLARED THE CHURCH SHOULD, IN DOCTRINE AND PRACTICE, MODERNIZE, PROGRESS, LIBERALIZE TO KEEP UP WITH MAN'S EDUCATIONAL AND SOCIAL PROGRESSION AND LIBERALIZATION.
The ironic thing about this view, besides it perverseness, is it inevitably polarizes Christendom! Accommodation of the Gospel to the world polarizes rather than unifies!

B.

The Movement to Restore Biblical Authority

1.

One may trace attempts to accomplish this from the earliest days of post-apostolic Christianity down to today in the history of Christendom. There is a constant golden thread of individuals and small, persecuted, oppressed groups of restorationists through the centuries. Even in the Dark Ages there were people laying down their lives to restore the Bible as authoritative in the life of the church.

2.

The Movement to Restore the church to apostolic pattern really began in America with James O-'Kelly in 1792 in an attempt of his to gain some religious freedom from Methodist hierarchicalism. He held his N.T. aloft and said, Brethren, hearken unto me, put away all other books and forms, and let this be the only criterion and that will satisfy me. (The Stone-Campbell Movement, p. 78, by Garrett). In Surry County, Va., August, 1794, at a meeting of people who could no longer conscientiously abide Methodism, the Christian Church was formed with 5 Cardinal Principles (Ibid, p. 81). No. 3 being: The Holy Bible. our only creed, and a sufficient rule of faith and practice. Rice Haggard joined O-'Kelly at this time and became one of the Movement's leaders.

THIS WAS A DECADE BEFORE AMERICA EVER HEARD OF STONE-CAMPBELL MOVEMENT. THIS WAS WHEN ALEXANDER CAMPBELL WAS STILL IN ENGLAND, A BOY OF 10.

3.

Barton W. Stone, also a leader in Restorationism long before the Campbells, told the Kentucky Presbytery at his ordination he would believe and practice the Westminster Confession ... as far as I see it consistent with the word of God. As a result, later, he had to withdraw from the Presbyterian church and form the Christian Church in Kentucky. (Ibid, p. 99)

4.

It was the practice of Thomas Campbell, even when a preacher in the Presbyterian church in Ireland, to consult only the Bible. (Memoirs of Alexander Campbell, by Robert Richardson, p. i. 39).

5.

Alexander Campbell wrote in his personal diary, Jan. 29, 1809, The word of God, which is contained in the Old and New Testaments, is the only rule to direct us how we may glorify and enjoy him. (Ibid, p. 143).

6.

After Thomas Campbell had seceded from the Seceders (Presby. branch) he held a meeting near Washington, Pa. with those who were interested in his preaching, 1808, he announced to the gathering the basic rule upon which he and those joining him would henceforth actWhere the Scriptures speak, we speak; and where the Scriptures are silent, we are silent.

Upon this announcement a solemn silence pervaded the assembly. Never before (acc. to Richardson) had religious duty been presented to them in so simple a form. (Ibid, p. i. 236)

7.

A. Campbell said in a sermon before the Washington Association, 1 Nov. 1810: Do not the Scriptures of truth furnish the only established law or way for Christians, whether in an individual or church capacity, to walk to heaven in? (Ibid, p. i. 340)

8.

Samuel Rogers (Restoration preacher) born in Virginia, 1789, said that all the preaching he ever heard until he was a grown man was the reading of the Bible by his mother to her children, was converted by Barton W. Stone, who invited all to lay aside their creeds and take the Bible as the only rule of faith and practice. I was pleased with his preaching; it sounded like the truth like the religion I had read of. He then gave me a Bible, saying, -Preach its facts, obey its commands and enjoy its promises,-' (Ibid, ii. 332).

9.

As late as 1842, A. Campbell said, The Bible alone must always decide every question involving the nature, the character or the designs of the Christian institution.

THIS IS THE FUNDAMENTAL PRINCIPLE. ALL THE REST OF THE RESTORATION MOVEMENT REVOLVES UPON THIS HUB, THIS FULCRUM!

C.

The Reason for Declaring this as an Emphatic Principle

1.

First, because it is the revealed truth of God.

2.

As a safeguard against Theologianism

a.

The Campbell's abhorred the clergy-laity system of the denominations (not because they did not believe in a trained ministry) because of its prideful attempts to make clergymen exclusive interpreters of the Scriptures. Keeping the laity ignorant helped perpetuate sectarianism.

b.

Thomas Campbell put after his name, V.D.M. (Verbi Divini Minister or minister of the Word of God.) A. Campbell used, V.D.S. (Verbi Divini Servus, or Servant of the Word of God). They preferred, Brother.

c.

Campbell found the clergy in both Europe and America opposed to reforms; ever on the alert to repress inquiry; ever seeking to exercise complete control over men's opinions, and ever ready to employ against opposition to their authority the unchristian weapons of detraction and persecution. Richardson, p. ii, 28.

d.

The clergy of each denomination arrogated to themselves the claim of being the Bible's divinely-authorized expounders.

THE RESTORATION MOVEMENT MUST BE CONSTANTLY ON GUARD IN THIS AREA. LET US NOT SAY IT CAN-'T HAPPEN HERE IT HAS HAPPENED HERE, RIGHT WITHIN THE MOVEMENT! LEADERS IN OUR BIBLE COLLEGES, IN OUR BROTHERHOOD PERIODICALS AND CONVENTIONS MUST FERVENTLY EXAMINE THEMSELVES AND PURGE OUT ANY TENDENCY TOWARD THIS.

e.

The membership of the churches have a responsibility in this. Their responsibility is to not be Biblical illiterates but to be students of the Word.

f.

Here is where the Campus Ministry must shine. You should be impressing this fundamental upon the hearts of a future leadership from the pews and Sunday School classes of our brotherhood.

3.

As a safeguard against Experientialism

a.

Experientialism is the theology of Main Street, USA. It is flooding our Christian music; it is flooding our Christian books; it is permeating our preaching. It is the same old Calvinism that the Restoration Movement leaders came out of and had to struggle mightily to call others out of.

b.

The first century church reasoned from the Scriptures with their audiences!

c.

The Restoration fathers had a mania for expository preaching and deductive logic from the Scriptures.

d.

Articles in the Christian Baptist by Campbell and Stone were constantly calculated to show that faith comes through testimony of the facts rather than through some subjective or mystical experience.

e.

In a sermon delivered on April 7, 1811, A. Campbell said, All the promises in the sacred Scriptures are addressed to the understanding, and through it to the will. They appear to the understanding true, to the will as good. (Richardson, p. i. 377).

f.

Faith is not a mysterious and undefined spiritual operation, or an instantaneous and miraculous illumination; it is simply a trusting in Christ, a sincere belief in the testimony and truth of God. revealing itself in a willingness to keep God's commandments, and a readiness to make before the world the acknowledgment of the Messiahship of Jesus. (Ibid, p. i. 408).

g.

A case in point was good old brother Samuel Rogers. One of the sweetest, humblest, most sacrificing of all the early preachers. He had joined the Stone movement. Born in 1789, he was christened a Methodist, but was immersed into Christ in 1812. He began to preach, but he was still leaving hundreds of mourners at the bench, as perplexed as they were by the subjective nature of his approach to religion.

He heard A. Campbell preach a 2 hour sermon in 1825 when he was 37 years old and old Sam said as he spoke, cloud after cloud rolled away from my mind. letting in upon my soul light and joy and hope that no tongue can express, (Garrett, p. 300). Sam told Robert Richardson that he thought he might have gone crazy but for A. Campbell. .who taught him how to read it (Bible) in its connection, (Ibid, 300).

h.

Now there is a literal flood of existential, experientialism about to sweep away true faith and replace the content of the Biblical message and practice with the autonomy of human feelings. It's sources are human preoccupation with fadismwhat is religiously chic is what attracts people; faulty hermeneuticsBible teachers and preachers are simply too lazy or pre-occupied to take the time or make the effort necessary to produce sound reasoning from the Scriptures; and a spiritual schizophrenia that doesn-'t want to face the hard realities of personal responsibility to do right but wants to make some subjective, outside agent (like the Holy Spirit) culpable for one's disobediences.

4.

As a safeguard against Pragmatism.

a.

There is also a pernicious cancer creeping into the Restoration Movement today that says, If it works, it must be Biblical. I do not know whether the early Restorationists had to contend with it or notI suspect they did. Later one's certainly did in connection with missionary organizations, evangelistic methods, etc.

b.

I do know it is a philosophy practiced today in practically every area of the life of the church: evangelistic methods which are unethical and not in harmony with precepts and principles taught in Scripture; methods in fund raising; music; attendance; etc. (Let us read 2 Corinthians 2:17 about peddlers of God's word and 2 Corinthians 4:2 about disgraceful, underhanded ways, practicing cunning and tamper with God's word..)

5.

As a safeguard against Latitudianarism.

a.

Proposition 1 of the Declaration and Address reads: That the Church of Christ upon earth is essentially, intentionally and constitutionally one; consisting of all those in every place that profess their faith in Christ and obedience to him in all things according to the Scriptures, and that manifest the same by their tempers and conduct; and of none else can be truly and properly called Christians.

b.

Early Restorationists knew Christian union could be accomplished only in one of two wayseither in and through the truth and upon principle, or by compromise and accommodation.

c.

Thomas Campbell said, Let us do as we are there expressly told they did (the apostles), say as they said; that is, profess and practice as therein expressly enjoined by precept and precedent, in every possible instance, after their approved example.

d.

But there is a contagion of compromise infecting the Movement today. Clear commands and practices of the N.T. church are being either disregarded or disarranged for the sake of numerical growth or the favor of those opposed to Restoration principles.

Brethren, the Bible alone as the sufficient rule of faith and practice for Christians is not just a principle of the Restoration MovementIT IS A DIVINE IMPERATIVEIt is incontrovertible and inescapable!
AND WE HAVE NOT YET ATTAINED! YOU ARE IN A CRUCIAL POSITION TO PASS THE TORCH TO THE NEXT GENERATION OF CHRISTIAN THINKERS AND LEADERS. MAKE SURE THIS LIGHT OF THE BIBLE ALONE IS BURNING BRIGHTLY!
II.

SECOND PRINCIPLE, THE UNITY OF ALL BELIEVERS IN CHRIST

A.

The New Testament commands the unity of all believers (as a matter of fact, even the O.T. forbids division within the brotherhood of believersPsalms 133:1; Genesis 13:8).

1.

Christ poured out his deepest feelings and longings in prayer for such unity. John 17:1 ff

ONENESS, such as Christ and the Father manifested is the goal our Lord seeks in His church.

It is not simply cooperation, toleration, or agreeableness the Lord desires, but ONENESS.
Man's proper relationship to Christ is portrayed in both O.T. and N.T. as a marriage, the joining of two into one!

2.

Informed of quarreling and partyism in the church at Corinth, Paul wrote by the authority of the Lord Jesus Christ that there be no dissensions among them, but that they be united (Gr. katartizo, jointed, fitted together) completely in the same mentality and same knowledge (opinion), (1 Corinthians 1:1-31).

IS CHRIST DIVIDED? WOULD CHRIST FIGHT OR QUARREL WITH HIMSELF?
Spiritual, mental oneness in the body of Christ is not optionalit is demanded!

3.

Paul wrote the Ephesian Church that unity was their calling as the body of Christ. To answer this call would take all lowliness, meekness, patience, forbearance and love. The Ephesians are instructed to give diligence (Gr. spoudazo, see to it; take care of it; be eager; do it now), to keep the unity (Gr. henotes, oneness) of the Spirit in the bond (Gr. desmos, string, rope, chain, band or binding) of peace.

The peace which Christ obtained for us from God (reconciliation to God) is that which binds us to every other reconciled brother.

WE ARE NOT TO BE BOUND TOGETHER BECAUSE WE DESERVE IT, OR BECAUSE WE ARE INNATELY CAPABLE OF IT, BUT BECAUSE WE ARE BOUND IN THE MERIT OF CHRIST.

We are to receive (Gr. proslambano, take to oneself) one another as Christ has received usby grace and forgiveness, Romans 15:1 ff. Paul told the Ephesians, there is one body and one Spirit, one hope, one Lord, one faith, one baptism, one God. THE PRIMARY FUNCTIONING OF THE SEVERAL PARTS OF THE BODY IS TO DEVELOP (GROW IN) THIS ONENESS! Spiritual coordination must be developedit is there but it must be exercised to grow.

IT REQUIRES: TEACHING, MINISTRY, KNOWLEDGE, MATURATION, STATURE, SPEAKING THE TRUTH IN LOVE, AND THE WORKING OF EVERY PART OF THE BODY OF CHRIST NOT JUST A FEW!

When honest-hearted and spiritually-minded people get disgusted with the frustrations, contradictions and insecurities of religious sectarianismand when they decide to turn to the Bible and the Bible alone for the answerTHEY ARE FORCED TO THE
CONCLUSION THAT THE ONENESS OF ALL MEN IN CHRIST IS THE ONE GREAT MISSION OF THE CHURCH! It was God's plan that in Christ He would unite all things in heaven and earth in Him (Ephesians 1:9-10).

UNITY IS EVANGELISM, MISSIONS, STEWARDSHIP, WORSHIP, EDIFICATION.

B.

The Restoration Movement is dedicated to proclaiming and practicing this command of Christ for the oneness of all men who shall believe in Him.

1.

Thomas Campbell found that when he wanted to restore the authority of God's word in faith and practice for believers, sectarian jealousy was bitter in opposition and protective of divisions.

2.

T. Campbell decided to do something about that. He wrote his Declaration and Address for the Washington Association. Its objective, described in the first article, was for the sole purpose of promoting simple, evangelical Christianity, free from all mixture of human opinions and inventions of men.

The Address concerns itself first with pointing out that the grand design and native tendency of the Christian religion is toward unity. That is what Paul said in Ephesians 1:9-10!

If the church is essentially one, then to speak of a divided church is a contradiction of terms. If it is intentionally one, to divide it is to disobey the intentions of Christ. If it is constitutionally one, it implies conformity to a plan or constitutional (Biblical) organization which must be inherent in it.

3.

Robert Richardson says in Memoirs of A. Campbell: ... it is not upon any general principle, or even by the adoption of a few particular truths, that a real Christian union can be established. that alone which unites the human soul to Christ can unite Christians to one another. a sincere determination to follow the truth withersoever it would lead, (p. i. 401).

THREE FUNDAMENTALS TO UNITY

In matters of faith (that which is clearly commanded by Christ or practiced by the church in the divine record as a matter necessary to be joined to Christ and his church) the Bible and the Bible alone!
In matters of opinion (that which is not commanded by Christ or clearly practiced by the church in the divine record as a matter necessary to be joined to Christ and his church)liberty!

In all things love (even the love that would give up one's own liberties and opinions for the sake of a brother's edification).

4.

It was in 1832 when Campbell and Stone agreed to unite their movements that Raccoon John Smith stood up to speak at Lexington, Ky. He spoke concerning the desirability and practicality of unity. Desirable because Jesus prayed for it and the apostles enjoined it. Practical in that God has but one family upon earth and that family is to be united upon the one Book. But union in Jesus is not an amalgamation of sects, and a union of sects would never bless either the church or the world. Since unity upon any system of human inventions is both impossible and undesirable, the only union that is practical and desirable must be based upon the Word of God as the only rule of faith and practice.

Raccoon Smith said he was willing to surrender any opinion for the sake of unity, but he would not surrender one fact, commandment, or promise of the gospel for the whole world.

5.

The Restoration Movement leaders believed that people (sincerely believing in Christ) can all agree on the general truths and facts of Christianity, and it is only here that unity is possible. That alone which saves men can unite them.

C.

Clearly, the Restoration Movement made spectacular progress in calling sincere believers to oneness on these themes 150 years ago. But in the last 70-80 years the Movement to bring oneness to all believers has settled into a rut and is actually losing ground. Why?

1.

Christian church people generally speaking are Biblically illiterate.

a.

There are some happy exceptions to this. And, by and large, Christian church people are better students of the Bible than many other church people.

b.

But compared with people of olden days of the Movement, we are illiterate.

c.

There are many forces contributing to this illiteracymaterialistic affluence and gadgets that occupy the time people used to devote to reading their Bibles. The Uniform Lesson practice of jerking scriptures out of context and churches and Sunday Schools not studying the Bible properly.

Hermeneutically lazy preachers and Sunday School teachers.
Richardson says: To put an end to religious controversy had been one of the chief aims of the Restoration proposed by Thomas Campbell. It was his conviction that, if men would adopt the Bible as the only standard of religious truth, and accept the meaning of its words as determined simply by the rules of language, its true sense would be sufficiently obvious, and there would be universal agreement in relation to the things which is revealed.

A. Campbell in his debate with McCalla said: The infallible rule of interpretation of Scripture is the Scripture itself. and there is but one meaning in every passage of Scripture, and that one meaning must be always found from its context. Campbell believed that by means of these two principles, that Scripture is comprehensible even by the unlearned, and that its sense is always One, all believers could be united in One body in Christ.
BUT FOR SOME REASON MANY CHRISTIAN CHURCH PEOPLE TODAY HAVE BEEN SEDUCED WITH THE MODERN CALVINSIM THAT ANY SCRIPTURE MAY MEAN ONE THING TO ONE PERSON AND ANOTHER THING TO ANOTHER PERSON, DEPENDING UPON THEIR EMOTIONS OR NEEDS OR BACKGROUNDS.
THUS THE RESTORATION MOVEMENT, TO WHICH PROPER HERMENEUTICS AND EXPOSITORY PREACHING ARE LIFEBLOOD, IS LOSING ITS LIFE!

2.

Christian church people are almost totally ignorant (except for its trained ministry) of the heritage and history of the Restoration Movement.

a.

Not that our salvation comes from the Restoration Movement

b.

But those fundamental principles which are so uniquely appealing to a denominational world frustrated and enslaved by division are not being proclaimed.

c.

Christians are being seduced by a laissez faire attitude toward denominationalism. Do not interfere; let them alone; they are alright to keep on setting themselves apart by their distinctive names, structures, non-Biblical doctrines and practices.

d.

Of course, most people trying to follow Christ in denominational structures are not enemies, but, as Carl Ketcherside says, they are hostages needing to be freednot enemies to be destroyed.

BRETHREN, THIS IS A CHALLENGE TO YOU AND TO US (HERE AT THE BIBLE COLLEGE). IT IS A CHALLENGE TO OUR CHURCHES, ESPECIALLY, THAT MORE TEACHING AND PREACHING NEEDS TO BE DONE EMPHASIZING THESE GREAT PRINCIPLES AND THE HERITAGE OF THE RESTORATION MOVEMENT.
SOMETHING PRACTICAL SHOULD BE DONE IN EVERY CHRISTIAN CHURCH IN THE WORLD. A CLASS, OR A SERIES OF SERMONS OR LESSONS, EVERY YEAR, OUGHT TO BE GIVEN TO ALL AGES OF CHRISTIANS, FROM HIGH SCHOOL UP, ON THE RESTORATION MOVEMENT AND ITS PRINCIPLES.

3.

Then there is the division within this Movement itself which presents to the world and to denominationalists an easy source of ammunition by which to disparage the cause of Christian oneness.

a.

One part of the division has its roots in liberalism, modernism and unbelief.

Christian oneness with those who disavow the deity of Christ and the Scriptures as the arbitrary and final authority is impossible until they become believers.

b.

Another part of the division is over a matter of opinion. W.K. Pendleton said that error alone, however gross, is not heresy; but heresy is rather malignity or perverseness of disposition. Heresy is more of a behavioral problem than a doctrinal one.

Heresy is the tyranny of opinionism, the attitude that you must accept my opinion and swear by it as your faith. It is not the error of the opinion that is heresy, but what you seek to make of ita test of fellowship, and faith.

c.

How can the Restoration Movement ever hope to convince the denominational world that a return to the Bible alone will produce the oneness of all believers Christ prayed for unless the Movement itself practices what it professes?! IN SOME PLACES THE RESTORATION MOVEMENT HAS BECOME A DENOMINATIONAL RETRENCHMENT!

THERE IS MUCH FOR US TO DO WITHIN OUR OWN BACKYARD!

Conclusion

Alexander Campbell, Address to Reformers, in Millennial Harbinger, Sept. 1831

The ground assumed in the proposed reformation (restoration) is the highest ground which can be assumed at any time or under any circumstances, and it is the only rational and lawful ground which human ingenuity and Christian integrity can propose. It is not a restoration of primitive Methodism, Lutheranism, Calvinism, Quakerism; but a restoration of primitive Christianity in faith, sentiment, and practicein religion, morality, economy, manners, and customs. If we fail it cannot be in the object proposed; for in this no people can excel usnone can claim higher, more rational, or more Scriptural ground.
The gospel we preach is not that which is defined by the Campbells, or even that which was practiced in evangelism by Walter Scott, except as they were restoring divine truth. The gospel is that message and action delivered and declared by apostolic and prophetic messengers. We are restoring Scriptural truths, not some nineteenth-century theory or theology. We should love the brotherhood of believersnot simply a movement.

Restoration is more than a movement. It is the Scriptural means of producing spiritual unity among men. It is the basis of returning the sinner to God. It is the means of reinstating the wayward Christian. It is a way of life, a Christian commitment, a Spirit-guided devotion that moved men in the 19th century and is still moving men in the 20th century.
The Restoration Movement is a calling of all who take the name of Christ to constant repentanceto a discipleship of learning and returning in heart and mind to the faith once for all delivered to the saints.
The Restoration movement does not have a monopoly on truth. It does profess that the movement is doing its best to restore divine names and Scriptural practice. The ideal is still needed today and we must commit our lives and our churches to the privilege of restoration. A. Campbell had one theme which, it is said, continually consumed his thinking processes: Christianityits foundation is facts, not theory; its design, the conversion of the world; and its great moving principles, faith and love.
Walter Scott wrote in his book, The Messiahship, or Great Demonstration, pp. 13-14.

In Christianity, the two great generalizations are Christ and His religion. His Messiahship rests on power, and His religion on authority. The former is, of course, the problem; the latter, the dogma. In the Scriptures, the Messiahship is never placed on authority, but on proof; and the doctrine, on the contrary, is never placed on proof, but on authority; the reason for which is this: It being there proved that Jesus is the Christ, the Son of God, it is consequently assumed that nothing He teaches can possibly be false. The strongest argument which can possibly be offered for the truth of His doctrine is, therefore, this: Magister dixitChrist taught it.

John Oxenham's Bees In Amber

Not what, but WHOM, I do believe,

That in my darkest hour of need,

Hath comfort that no mortal creed to mortal man may give

Not what, but WHOM!
For Christ is more than all the creeds
And His full life of gentle deeds
Shall all the creeds outlive.

Not what I do believe, but WHOM!

Applebury's Comments

CHAPTER TEN

Analysis

A.

Paul appealed to the Corinthians for understanding in his defense of his apostolic authority (2 Corinthians 10:1-6).

1.

He made it a personal appeal (2 Corinthians 10:1-2).

a)

It was made in the meekness and gentleness of Christ (2 Corinthians 10:1 a).

b)

Parenthetically, he let them know that he was aware of the charge that he was meek when present but bold when he was absent (2 Corinthians 10:1 b).

c)

He begged that he might not have to deal boldly with some who assumed that he was acting in mere human manner (weak and fearful before the enemy) (2 Corinthians 10:2).

2.

He corrected the false notion about the nature and effectiveness of his kind of warfare (2 Corinthians 10:3-6).

a)

Although he was living in the world, he was not waging war in a worldly manner (2 Corinthians 10:3-4).

(1)

His weapons were not of this worldnot spears of slander, nor arrows of defamation and lies, etc., but the truth of God's Word!

(2)

They were powerful before Godthat is, as God considers them.

(3)

They effectively destroyed strongholds.

b)

He described the stronghold which his weapons were capable of destroying (2 Corinthians 10:5 a).

(1)

Imaginations or speculations.

(2)

Every high thing that is exalted against the knowledge of God.

c)

He explained the effectiveness of his warfare (2 Corinthians 10:5 b - 2 Corinthians 10:6).

(1)

Every thought was made captive to obedience to Christ (2 Corinthians 10:5 b).

(2)

He was prepared to punish all disobedience when their obedience was completethat is, when they had been given ample time to obey (2 Corinthians 10:6).

B.

Paul defended his boasting about the authority which the Lord had given him (2 Corinthians 10:7-12).

1.

He charged the Corinthians with taking a superficial view of the issues before them (2 Corinthians 10:7-8).

a)

They were looking at the things that were before them but failing to see that the basis of another's claim to belong to Christ was the same as Paul'S.

b)

He reminded them that his authority about which he may have boasted too much (from the view point of his critics) was from the Lord.

c)

He intended to use this authority to build up and not to cast down.

2.

He answered those who had criticized his letters (2 Corinthians 10:10-12).

a)

The critics said his letters were weighty and strong, but his bodily presence was weak (2 Corinthians 10:10).

b)

He declared that his action when present would match his words by letter (2 Corinthians 10:11).

s)

He was not like those who compared themselves with themselves and measured themselves with themselvesthat is, by their own standardsand consequently were without true understanding (2 Corinthians 10:12).

C.

He defended the standard by which his boasting was to be judged (2 Corinthians 10:13-18).

1.

He boasted only in the limits God had set for his work that reached even to Corinth (2 Corinthians 10:13).

2.

He did not overextend himself but reached even to Corinth in the work of the gospel of Christ (2 Corinthians 10:14).

3.

In doing so, he had not been boasting in other men's labors (2 Corinthians 10:15-16).

a)

He kept within the appointed measure which the Lord had set.

b)

He hoped for further progress of the gospel through their mature faith.

c)

This would mean preaching the gospel in areas beyond Corinth and still not boasting in another's field of effort.

4.

He explained his basic principle in boasting (2 Corinthians 10:17-18).

a)

It was to the glory of the Lord.

b)

In boasting, he sought the approval of the Lordnot men.

Questions

1.

Why did Paul turn to the defense of his apostleship in this third and last section of the epistle?

2.

Why was it necessary to again mention his forthcoming visit?

3.

Why is there such a distinct change in Paul's attitude in this section of the letter?

4.

What defense is there for the unity of the epistle in view of the harsher tone expressed in this section?

5.

Why did he use the expression I Paul myself instead of his usual we?

6.

When Paul uses the plural pronoun, to whom does he usually refer?

7.

What is meant by the meekness and gentleness of Christ?

8.

Why would the Corinthians be expected to understand it?

9.

Why did Paul first appeal to them in this manner?

10.

Why did he assume a somewhat harsh manner in his later effort to get them to look at the facts before them?

11.

Why did he speak of himself as lowly in their presence but courageous when he was absent from them?

12.

How did he confidently expect to use his apostolic authority upon his arrival? Against whom?

13.

Who had been making these disparaging remarks about Paul?

14.

How did Paul indicate that his critics had misjudged him?

15.

What did he mean when he said that he did not war according to the flesh?

16.

What had been the tactics of those who arrayed themselves against Paul?

17.

What weapons did Paul use in carrying on his campaign for Christ?

18.

How had he demonstrated their effectiveness to the Corinthians?

19.

How did Paul describe the whole armor of God when he wrote to the Ephesians?

20.

What stronghold were standing in way to victory for the gospel?

21.

What was Paul's view of the outcome of the clash which he anticipated with the false teachers upon his arrival?

22.

What did he mean by the expression, when your obedience shall be made full?

23.

What did he mean when he said, Ye look at the things that are before your face? To whom did he refer?

24.

What is the only way by which anyone can belong to Christ?

25.

How did this apply to Paul as well as those who were claiming to be His?

26.

How had Paul demonstrated the meaning of this standard to the Corinthians?

27.

Measured by that standard, what could be said of the super-apostles who were attempting to discredit Paul?

28.

What had it become necessary for Paul to boast somewhat about his authority?

29.

From whom had he received his authority? When?

30.

What could the false apostles at Corinth say about any commission they may have claimed as a reason for their being there?

31.

What proof did he give that the Lord had commissioned him as an apostle?

32.

What was the purpose of this authority?

33.

Why, then, did he say that it was not for tearing down?

34.

Why did he say, I shall not be put to shame?

35.

How did all this answer the charge that he was attempting to terrify them by his letters?

36.

If Paul had written only one letter to the Corinthians prior to this one, how explain the reference of his critics to his letters?

37.

What possible evidence could the critics present to establish their claim that Paul was weak?

38.

What did they mean when they said that his speech was of no account?

39.

How does this compare with what Paul had written to the Corinthians? See 1 Corinthians 2:1-5.

40.

How had the Athenians looked upon his preaching about Jesus and the resurrection?

41.

By what standard had the false teachers been measuring themselves? With what result?

42.

By what standard was Paul's work to be judged?

43.

Who authorized Paul's mission to Corinth?

44.

What was Paul's policy in his missionary work?

45.

How was this seen in the work that he and Apollos had done at Corinth?

46.

What, then was the basic difference between the work of Apollos and the false teachers at Corinth?

47.

What was Paul implying when he said that he had not encroached upon other men's labors?

48.

What did Paul hope that the Corinthians might do to help him?

49.

Whose approval was Paul seeking?

50.

From what Scripture did he take this basic principle?

For Discussion

1.

How can the light of the Word of God be turned on some of the widely accepted views of men that ignore God and His Word?

2.

What can be done about the duplication of effort to preach Christ that is occasioned by division among His followers?