Truth Magazine

By Mike Willis

We grimly face the reality of death. One who has died has “gone the way of all the earth”; the “silver cord” is loosed; the “golden bowl” is broken, the “pitcher” is broken at the fountain, the “wheel” is broken at the cistern, “the dust” has returned to the earth as it was and the spirit has returned to God who gave it (Ecc. 12:6-7). As we contemplate one’s passing we grapple with death and observe these truths.

The Reality of Death

1. Death is in the world because of sin. The Bible reveals that death came into this world because of Adam and Eve’s transgression in the Garden of Eden. Paul said, “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned” (Rom, 5:12). We are reminded of the reality of sin and death. “It is appointed unto man once to die” (Heb. 9:27). “To everything there is a season, and a time to every purpose under the sun: a time to be born, and a time to die” (Eccl. 3:1-2).

Death is certain for every man. “There is no man that hath power over the spirit to retain the spirit; neither hath he power in the day of death” (Eccl. 8:8). The psalmist asked the rhetorical question, “What man is he that liveth, and shall not see death? Shall he deliver his soul from the hand of the grave?” (89:48)

2. Death has man under its power. In the face of the possibility of death, David said, “The terrors of death are fallen upon me” (Psa. 55:4). The author of Hebrews confessed that they “through the fear of death were all their lifetime subject to bondage” (Heb. 2:14). This is the reason that a doctor’s diagnosis of “cancer” strikes fear in the heart of man.

3. Earth life can involve so much suffering that death is a relief. There are some things worse than death. Job was in so much misery that he cursed the day of his birth and prayed to die. He asked, “Wherefore is light given to him that is in misery, and life unto the bitter in soul; who long for death, but it cometh not; and dig for it more than for hid treasures” (3:20-21). Like Job, many sufferings become so intense that the prolonging of life just lengthens suffering and death relieves one from his suffering. Such a person is in a similar condition as Job who said, “When I lie down, I say, When shall I arise, and the night be gone? And I am full of tossings to and fro unto the dawning of the day. My flesh is clothed with worms and clods of dust; my skin is broken, and become loathsome” (7:4-5). Lamenting man’s frailty, Job said, “Man that is born of woman is of few days, and full of trouble. He cometh forth like a flower, and is cut down: he fleeth also as a shadow, and continueth not” (14:1-2). There are some things worse than death.

The Darkness of Death

Death which comes to all men is clothed in darkness. Upon death, man passes from this life, never to be seen again. Earth life is over at death (Eccl. 9:4; Psa. 146:4). Men of every generation must cope with the fact of death. Whether one believes in God or is an atheist, whether one believes in Christ or rejects him as a false teacher, whether one lives for the moment or prepares for eternity, death is a fact of life. Men must cope with the fact of death. Death is not a problem for Christians alone; it is a problem for all of mankind. However, in the face of death, Christians find reason for hope which those who reject Christ do not have.

To atheists and other infidels, death is not only the end of earth life, it is the end of all life. Death is the termination of all existence. Nothing survives the death of the body. Unbelievers face death with no hope for the future of any sort. They can only speak of a “living memory” or the dead person “living” in those who remain because he has touched their lives. There is nothing beyond this to comfort those who reject the revelation of Jesus Christ.

In the Old Testament era, what occurred at and beyond death was shrouded in darkness. The realm of the dead in the Old Testament was known as Sheol. It was “the grave . . . the unseen world, the state or abode of the dead.”

Glimpses of Life After Death in the Old Testament

Despite gloomy descriptions of death, occasionally the curtains of revelation were briefly opened to Old Testament saints, giving them a glimpse of life beyond the grave.

For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth: and though after my skin worms destroy this body, yet in my flesh shall I see God: whom I shall see for myself, and mine eyes shall behold and not another; though my reins be consumed within me (Job 19:25-27).

As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness (Psa. 17:15).

But God will redeem my soul from the power of the grave: for he shall receive me (Psa. 49:15).

Though shalt guide me with thy counsel, and afterward receive me to glory (Psa. 73:24).

The wicked is driven away in his wickedness: but the righteous hath hope in his death (Prov. 14:32).

Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it (Eccl. 12:7).

No doubt the Old Testament saints pondered these passages and longed for more knowledge of what lay for man beyond the grave.

Jesus Brought Life and Immortality to Light

When Jesus Christ came, he “brought life and immortality to light through the gospel” (2 Tim. 1:10). He revealed to us in greater detail what happens to the wicked and righteous at death, told us what awaits us in the future, and gave reason for hope in the dismal hour of death.

1. The soul survives the death of the body (Matt. 10:28; 2 Cor. 5:1-4; Phil. 1:21-24). The soul continues to be conscious of what is occurring both on earth and in the place where it is placed. The soul is able to enjoy bliss or suffer punishment after death.

2. There is a separation of the wicked and righteous in death (Lk. 16:19-31). Jesus told of the death of the rich man and Lazarus. The wicked rich man went to a place of torment, a place where the flames of his punishment were so intense that the small amount of liquid which clings to a finger dipped in water would bring him relief. On the other hand, righteous Lazarus was taken to the bosom of Abraham where he found relief from the sufferings of earth life.

3. The righteous go to be in thepresence of God at death. Contemplating death, Paul said, “I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better; nevertheless to abide in the flesh is more needful for you” (Phil. 1:23-24). For the Christian, to be absent from the body is to be present with the Lord (2 Cor. 5:8). We take comfort in the knowledge that a brother who is now absent from the body has gone to be with the Lord, relieved from all of the suffering associated with his disease.

4. There will be a general resurrection of the dead. Both the righteous and wicked dead will be raised, reunited in body and spirit. Jesus said, “Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation” (Jn. 5:28-29).

The resurrection of all men is guaranteed by the power and resurrection of Jesus. Jesus claimed, “I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die” (Jn. 11:25-26); to prove his claim Jesus raised Lazarus, his friend who had been dead four days, from the dead.

Jesus’ own bodily resurrection is the first fruit of the dead (1 Cor. 15:20), the guarantee that the rest of us shall also be raised from the dead (Acts 17:30). Jesus has promised to come again, at which time the dead shall be raised and we who are alive at his coming will join them to forever be with the Lord. Paul wrote the following to the Thessalonians:

For I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words (1 Thess. 4:13-18).

At death, we gather to face the reality of death, fully aware that we are placing a corruptible, mortal, natural body in the grave, but fully convinced that “it is sown in corruption; it is raised in incorruption: it is sown in dishonor; it is raised in glory; it is sown in weakness; it is raised in power: it is sown a natural body, it is raised a spiritual body” (1 Cor. 15:42-43).

Even in the face of death, we have hope. “Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ” (1 Cor. 15:54-57).

Paul asked, “Who shall separate us from the love of Christ?” (Rom. 8:35). He responded that not even death can separate us from Christ and his love. We take comfort in the knowledge that a brother who has passed from this life and is now in the presence of the Lord will one day have the body which is laid in the grave raised from the dead and reunited with his spirit.

5. There is victory in death. Man’s purpose on earth is to “fear God and keep his commandments” (Eccl. 12:13-14). A brother who has “died in the Lord” (Rev. 14:13), having spent his years of life faithful to the Lord and having died in full possession of his faith in Jesus, has won a victory through Jesus. Such a man has overcome the temptations of the devil, the attacks on his soul, maintaining his faith in God to the end. Listen to these precious promises which God has given to those who overcome:

To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God (Rev. 2:7).

I am not the judge of my brother. I cannot decide his eternal destiny. Only God can do that. However, I can know that he had faith in Jesus and devoted his life to his obedience. Based on this knowledge, I find reason for comfort and hope in the hour of death that he has won the victory over sin and has the living hope for “an inheritance” which is “incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you who are kept by the power of God through faith unto salvation ready to be revealed in the last time” (1 Pet. 1:4-5).

Be thou faithful unto death, I will give thee a crown of life . . . . He that overcometh shall not be hurt of the second death (Rev. 2:10-11).

To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it (Rev. 2:17).

And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. And I will give him the morning star (Rev. 2:26-28).

He that overcometh the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before the angels (Rev. 3:5).

He that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem which cometh down out of heaven from my God: and I will write upon him my new name (Rev. 3:12).

To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne (Rev. 3:21).

A person who dies in Christ does not live longer than his faith. Some people outlive their faith, living many years after their faith has died in disobedience to God and facing an eternity of damnation at their death. Not so with a faithful Christian. His faith remained intact to the end. He has lived his life, triumphant over sin and death through the grace of God manifested in Jesus Christ our Lord.

A faithful Christians can join the apostle Paul in describing his confidence in the face of death by saying,

For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing (2 Tim. 4:6-8).

Conclusion

Our hearts are heavy in sorrow when a faithful Christian dies. We have lost a brother and friend to death. But do not misjudge our tears to be the sorrow of them who have no hope. We cry because of our loss, not that of our brother, for his death was a gain to him, leaving the pain and agony of his diseased body to go to the with God.

Guardian of Truth XXXIII: 4, pp. 98, 117-118
February 16, 1989

By David E. Dicus

In John 8 the writer records an incident regarding adultery that has many of the aspects of a controversy that is disturbing the brotherhood today. While John’s record dealt with the question of what punishment should be applied under Moses’ law (see Lev. 20), some brethren today are more concerned with ways and means to excuse or exonerate the offender. The people of Jesus’ day had no trouble in identifying problems of adultery. It was simply a matter of “voluntary sexual intercourse between a married person and a partner other than their lawful spouse” (Webster). Although this definition of adultery came from our modern dictionary, it was just as applicable in Christ’s time as it is today. Back then, there was no hassle over whether they had a right to divorce and remarry or if the guilty party was amenable to this law or that law. Not that it makes any difference but, we can’t even prove Whether the woman in this story was a Jew or a Gentile. What is important is the fact that the question did not even come up and obviously the laws covering adultery were similar for all people of that day. Under the circumstances we probably have to concede that she was Jewish and subject to Moses’ law. It would be interesting to see just how this story might have turned out if some of our brethren of today had been around to “defend” the woman.

John did not see fit to go into detail as to what this woman was mixed up in. Did she have a living husband? Was she in an unscriptural marriage? She could have been single and involved with a married man. Leviticus 20 suggests any number of ways she could have committed the adultery. What is perfectly clear is that there was no question but what she was guilty of a grievous sin, the sin of adultery. Also in evidence is the fact that Jesus, who had the power to forgive sins, forgave her (see Matt. 9:6; Luke 5:24). He said, “Neither do I condemn thee – go and sin no more.” In other words, the forgiveness bestowed by Jesus was on condition that she not return to her previous state of adultery. It did not give her any license to continue in what she had been doing. If it was considered adultery and sin before Jesus forgave her, it would still be adultery and sin after the forgiveness took place. What reason would there be to expect the circumstances to be any different today?

At issue in this incident between Christ and the Pharisees was a conflict between the law of Moses and the principles that Christ was teaching. To this effect then, we can say it was simply a conflict between the old law of Moses and the new law of Christ. The old law called for a punishment of physical death for the sin of adultery. It made no provision for forgiveness as provided for in the new law (Heb. 10:4). On the other hand, the new law sets out eternal death as a punishment, but it also provides a way of escape through repentance and forgiveness. And over and over again the message of the New Testament cautions the forgiven sinner against returning to his sin. As Jesus said, “Go, and sin no more.”

In the controversy before the brotherhood today the key issue is what constitutes a “lawful spouse” as suggested by Webster (above), more specifically, the lawful spouse in a divorce and re-marriage situation. The answer should be quite obvious. A lawful spouse is a person who has satisfied both the laws of God and man in a marriage relationship. In the case of man’s law, this is not difficult to do. (Not near as difficult as it should be considering our present average divorce rate of I out of every 2 marriages. But this is another problem. – DED) The difficulty arises when we start to justify the leniency allowed in man’s laws in light of what God expects. Divorce courts today will grant divorces for most any cause from adultery to irreconcilable differences and incompatibility. The people involved are free to remarry anyone else so long as the new mate is also un-married in the eyes of civil law. The New Testament law will also allow a divorce between marriage partners, but it lists only one reason for either of those partners to marry the third party, that reason being when fornication was a factor in the divorce. Then, only the innocent partner is free to remarry without being considered an adulterer or adulteress.

Jesus first taught these principals in his sermon on the mount in Matthew 5:31,32. Then, when pressed by the Pharisees, he went into more detail in Matthew 19:4-9. In this teaching Christ points out that it was God’s intention that man and wife should be “one flesh ” and “what God hath joined together, let not man part asunder. ” Then he says, “Moses because of the hardness of your hearts suffered you to put away your wives (Deut. 24:1) but from the beginning it was not so. ” While it is to be conceded that a “put away” spouse under Moses’ law, could re-marry under certain conditions, Jesus minced no words as to what he expected when he said, “except it be for fornication. ” “And whoso marrieth her that is put away (except for this reason) doth commit adultery.” And about this, as he said to the woman, “Go, and sin no more.”

It may be wise to point out at this juncture that, although fornication and adultery are similar terms, they vary slightly in their definitions. Webster says fornication is “sexual intercourse between a man and a woman not married to each other.” Careful comparison of the two definitions will show that adultery is illicit sexual involvement by a married person or persons, while in fornication, one or both partners may be unmarried. Since Jesus was dealing with the question of marriage, he obviously touched all the bases when he included single people by the use of the term fornication. This is one loop hole he closed and no amount of misapplied, out of context, Scripture can pry it open.

As far as can be determined by this writer, these two occasions mentioned in Matthew 5 and Matthew 19 are the only times Jesus taught on the subject of divorce and remarriage. To be sure Mark and Luke alluded to the same incidents, but not in as much detail as Matthew. As we analyze these passages, it is obvious that they were all that was needed to cover the subject. They are concise, factual, and directly to the point. Since there were no other conditions, understandings, agreements, or circumstances affecting the marriage laws of God, there was no reason for Christ to belabor the issue, as many do today. But while he dealt with facts, the apostle Paul’s teaching was concerned with specific conditions. For example, the incestuous relationship in 1 Corinthians 5, and the general instructions of 1 Corinthians 7, and Romans 7, Paul was not teaching the law of divorce and remarriage, rather he was applying the law to the circumstances and persons involved. Paul was a lawyer, a Pharisee who was trained “according to the strict manner of the law of the fathers” (Matt. 22:3). It was not his job to create or enact law, merely to interpret or apply it even though he was inspired by the Holy Spirit. When this passage, and others like them, are taken out of this context, they can easily be twisted to create confusion between what Christ and the Apostle Paul were teaching. And who is it that will agree that this is possible with the word of God (1 Cor. 14:33)?

Some years ago a close friend and brother in the Lord attempted to justify his adulterous re-marriage with I Corinthians 6. He claimed that because his ex-wife had taken “a brother to law” for the divorce, he was scripturally justified to remarry, even though adultery was not a factor in his divorce. He had found a “loop hole” and he was determined to “marry his new love.” And so he did.

It seems to be a common trait of false teachers to attempt to justify questionable circumstances, rather than accept the truth to correct them. This is especially true of the brethren who go about attempting to justify unscriptural divorce and remarriage. It seems that using misapplied and out of context scriptures, is the name of the game. Instead of searching out and “rightly dividing” the penetrate Scriptures, they will seek out vague passages and take them out of context to try to prove their point. And the point they are trying to prove has usually been generated by circumstances within their own lives or the lives of someone close to them. They apparently give no thought to the souls they are leading astray. They simply are not paying attention to Jesus as he tells them, “Go and sin no more.”

Guardian of Truth XXXIII: 4, pp. 99-100
February 16, 1989

By Bill H. Reeves

The warfare between truth and error is between Christ and Satan (Rev. 17:14). Involved is the “wisdom that is from above” and the wisdom that “is earthly, sensual, devilish” (Jas. 3:15). False teachers and false brethren (2 Pet. 2:1; 2 Cor. 11:26) employ the carnal tactics of human wisdom in their opposition to those who insist upon submission to Divine wisdom. Paul says (2 Cor. 2:11) that Satan seeks to gain advantage over us; to this end he uses “devices.” We should not be ignorant of these devices, or schemes. Human wisdom has just so much capacity; so, when we learn its principal devices, there are no more new ones to surprise us! The details may change a little, but that is all. In this article I want to list some major tactics employed by human wisdom, so that the reader can be well informed concerning them and able to readily recognize them in his battle for Truth.

Devices

First, let’s look at 2 Corinthians 2:11, “devices.” The Greek word, noema, means mental perception, thoughts and purposes. The “devices” or “schemes” are the forms which the thoughts take. When I preach in Spanish, coming to 2 Corinthians 2:1-11 read the word maquinaciones (machinations = a scheming or crafty action or artful design intended to accomplish some usually evil end). In our everyday English, “device” and “machinery” are well-known ideas. Satan has his machinery at work; we are not to be ignorant of these devices!

Experience In Living

Long life on earth allows one to accumulate a lot of experience about the way humans act. One becomes almost a prophet as he predicts what turn events will take, because he has seen for many years human wisdom at work. Carnal tactics are employed by those who refuse to submit to Divine wisdom, and human wisdom has only so many (principal) devices, or tactics. I was baptized fifty-two years ago; I have seen a lot of changes in the brethren throughout the years. Having lived through the “issues” of the ’50’s, concerning centralization (sponsoring-church-concept) and institutionalism (churches donating to human institutions for the accomplishment of church-work), now that I am again directly involved in this same battle in the Spanish-speaking field, I can readily recognize the age-old, carnal tactics, being used by liberal brethren among the Hispanics. Recently I completed a 48-page work in Spanish entitled, Tactics and Methods of Liberalism. I not only listed the principal carnal tactics being employed by liberal brethren today, but documented, such from personal letters, bulletins and other articles published by them, and from personal encounters with my erring brethren. In this English article, I will list the tactics and give some sample cases, but will not tire the reader with the many proofs that are at hand in the Spanish-speaking brotherhood.

Carnal Tactics

I. Ignorance and Prejudice. Liberal brethren (both Anglo-American and Hispanic), who have not informed their converts of the division which took place in the ’50’s and ’60’s, are now telling them about the “antis,” because in the Providence of God the truth on these issues is reaching a great many brethren throughout the Spanish-speaking world. But these “leaders” are not explaining the issues to the brethren, but rather using prejudicial terms to hopefully to prejudice their minds against us. The Hispanic brethren at large do not know what “anti” means, as it is being hurled about. The context in which they hear it implies that the “anti” is something bad! The term is being used simply to stigmatize brethren.

Sample: Brother Enrique Martorell, of Toledo, Spain, when he heard that brother Wayne Partain and I planned a preaching trip to Spain in December, 1984, sent a circular letter to the churches of that country, saying that we are “anti everything and more.” This had the desired effect; the churches were frightened and prejudiced against us, but had no earthly idea as to what the issue is that divides us.

Sample: A few years ago, brother Otto Alvarez, of Merida, Yucatan, Mexico was called an “anti” because he opposed a certain practice locally. Not knowing what was meant by that (since the term was simply used derogatorily), and having heard of some brethren 900 miles away who also had been called that, he traveled the distance to consult with them. And thus he learned why he had been called an “anti.”

Sample: In March, 1985, brother Alfonso Castillo of Guatemala wrote a brother in New York City and said that brother Partain and I had been in El Salvador and in Guatemala, teaching a different doctrine and causing uproars. He wrote: “I do not know if these men belong to the church of Christ . . . I am writing you for information.” The brother condemns us, states that he doesn’t know if we are even in the church of Christ, or not, and then solicits information! A fine judge he is – acting on ignorance!

II. False Representation. Before preceding, I call to the reader’s attention something that he will see over and over in his lifetime; that is, the false teacher is always guilty of that of which he accuses his opponent!

Sample: The day before brother Partain and I were to arrive in that city, the large, 300-member, liberal church in San Jose, Costa Rica circulated a special sheet to the church. It referred to us only as “men,” not brethren. It quoted a certain brother in New York City as saying that brother Partain had passed through that city like a hurricane, destroying the work of the Lord, leaving churches of some 110 members with barely 40. “This is the result of the terrible division that the anti’s came to do,” he wrote. The circular said: “These men will be trying to knock on your doors to deceive you. They will come to you with the appearance of piety and with smooth words . . . but their goal is destruction . . . . .. In March, 1984, we were in Costa Rica to hold a gospel meeting with a particular congregation that had formally invited us. That we did, and returned home. But the leaders of the liberal church did their best to misrepresent us. I wrote the four churches in New York City, purportedly decimated by brother Partain, and each one replied, flatly denying the ridiculous charges and stating that we are welcome there any time we can visit them. (I was with them during May of this year.) The congregations are from 20 to 60, at the most, in membership. Brethren from the one church in NYC, where the informant was a member, sent a letter to the liberal church in Costa Rica. This letter denied that said member had written any such thing about brother Partain. The Costa Rica church made no correction of the matter. Its leaders simply wanted to misrepresent us in order to control the minds of those who follow them.

In every controversy of any kind, one should always ask himself: What is the issue? and correctly define it in his own mind. Then, he should be sure that the opponent is dealing with the real issue, because if the opponent is not honest, he will either evade the issue, or misrepresent it! Don’t allow yourself to be caught up in a discussion without a proposition! Don’t allow yourself to be drawn away from the real issue, or off onto a false issue.

Note some false issues in the centralization and institutional controversy: “It’s a matter of methods,” “legalism,” “divisionists,” “destroying the peace,” “binding opinions,” etc.

Churches would do well to have classes on defining the issues, first of New Testament days (Judaism, Gnosticism) and then in history since then (Romanism, Protestantism, Modernism, the Missionary Society and instrumental music issues of the last century, Premillennialism, Centralization and Institutionalism). Many brethren are incapable of correctly defining these issues; no wonder the enemy of truth has it so easy in misrepresenting them!

III. Hatred. The very ones who so loudly accuse us of not “loving the church,” or “loving your brethren,” are so filled with hatred. The false teacher doesn’t like anyone to stand in his way. The Gnostics of New Testament days, egotistical, arrogant and conceited as the worldly-wise always are, hated the brethren who insisted upon apostolic doctrine (see passages in 1 John 2,3,4). With educated language the false teacher often pours out his contempt on those who stand in his way.

In the Spanish work on Tactics I quoted from letters from a number of “leaders” among my liberal brethren who, in writing to others about us said such things as: “They are dangerous Pharisees, introducing themselves subtly and with apparent humility,” “they are ravenous wolves in sheep’s clothing,” “Flee from them, flee from the Antis … . what they teach are pure lies,” “due to the hypocritical entrance of the antis . . . who sow the well known seed of hate and distrust,” “men whose god is pride, contention, and deceit,” “sacks of pus.”

The very ones who shout so loudly that we aren’t showing proper “love” have been so loveless themselves. It is always that way: they are guilty of the very kind of thing of which they accuse their opponents! It reminds me of a bulletin article (of a conservative church) I read recently, in which the preacher-editor raked over the hot coals some other preachers who allegedly had “raked over the hot coals Bro. _________ for positive preaching.” They’ll do it every time!

IV. Appeal to Numbers. “We must be right; look how many of us there are!” Such is the appeal of the false teacher. Contrast that with John 6:66,67. Jesus, who is truth, did not need followers to prove that he was truth. Truth stands alone, if no one wants to stand with it! Truth is not determined by numbers. But numbers is a favorite tactic of the carnal mind.

Brother Guy N. Woods used to say of the “antis,” “They are dying on the vine” (that is, not many left; not going anywhere). In September 1984, brother L. Haven Miller wrote to brethren in Spain, concerning brother Wayne Partain and me, and our going to Spain to preach, “I have known these two men for forty years . . some years after they graduated and were working in the Cause of Christ, they fell in with a group, a small minority, among churches of Christ in the U.S. which insists that certain types of cooperation among churches is very bad and is prohibited.”

The (carnal) purpose of stating “a small minority” is to frighten the reader and prejudice his mind. Being a carnal tactic, of course it is not concerned with consistency and truth. True disciples of Christ have never been a majority in this world. The New Testament church suffered an apostasy, and the majority became the Roman Church. Is the Roman Catholic Church therefore the true church?

Brother Jose Cuellar, in a publication in Puerto Rico several years ago, in an article entitled, “What Makes The Church Grow?” at the close mentioned without comment that the Madison, Tennessee church has 7,000 in Sunday Bible School, has 350 teachers, and that on a certain Sunday was going to try to reach 8,000. The obvious effect of such a statement is that of glorying in numbers.

The devil uses “numbers” to his advantage. Let us not be ignorant of his devices!

V. Lies. What is gained by lying? Well, human wisdom says that it can be very profitable at times. It succeeds in closing the minds of those who refuse to inform themselves. It prejudices their minds against those considered enemies of the promotion at hand. Of course, in time the lie is exposed and the liar suffers.

In Latin-America a number of different “leaders” in several different countries were circulating these lies against us “antis” who are preaching in Spanish and going into Central and South America: We don’t believe in sending money to preachers in Latin-America, we are “one cuppers,” we don’t believe in Bible classes, we don’t believe in having church buildings, we don’t have any place to preach in the U.S., so we are going to Latin-America, we are not even members of the church of Christ, etc. There are many liberal brethren who know that these are lies, but have not stopped their circulation.

VI. Cowardice. Many of the very ones circulating lies about us in Latin-America have absolutely refused to speak to us (they really love us, right?) even when we have gone to them in person. In one case pictures of several of us “anti” preachers, or a list of our names, have been posted on bulletin boards, warning the brethren to avoid us, and one of the preachers who did that refused to speak to brother Partain and to me, even though the three of us were invited by a congregation to preach on the same occasion (and we preached!)! When he finished his sermon, he walked out. But later, after we had left the country, he returned, and rebuked the church for inviting us. That church told him not to come back!

A preacher in the Yucatan peninsula of Mexico went to an “anti” church and told the brethren he would debate “10 Bill Reeveses at once.” The church informed me, and I sent formal propositions for debate to him and to the church. More than a year later I sill haven’t heard from him. Brother Larry White, of Louisiana, who has preached much in Central America, misrepresented me to brethren in El Salvador. I proposed that he and I debate our differences there, sent him a copy of the letter with the proposition, and never heard from him. Brethren in Nicaragua circulated that brother Wayne Partain “refused to dialogue” with them, so Wayne sent propositions for a public debate there, and made a trip there to fulfill his part, but the liberal brethren went silent.

I will say that brother DeWayne Shappley hasn’t refused to debate. He and I had a debate in Puerto Rico, but only one brother showed up with him, and he is more liberal than DeWayne, because he advocates “fellowship halls,” with food and fun paid for by the local church.

VII. Neutrality. A few outstanding “leaders” in the Spanish liberal brotherhood have opted to be “neutral” in the controversy. Among them is the well-known Juan Monroy, of Madrid, Spain. He is very influential, being a very educated journalist. He is used by the liberal brethren throughout Latin-America, specially in big “campaigns” and for graduating ceremonies of brotherhood PreacherTraining Schools. Take a look in the book What Lack We Yet? (p. 259) Brother Monroy was picked up by liberal brethren at the “Church of Christ booth” of the World’s Fair in New York City, and put to work in Spain. He is sectarian to the core: believes in Original Sin, fellowships Protestants, speaks of “absurd discussions between conservatives and liberals,” etc.

One of the stock-in-trade arguments used by many liberal brethren in Latin-America, not to involve themselves in the present-day controversy, is to reply: “This problem is in the United States; it’s not here. You brethren there solve your own problem.” This effort to try to remain “neutral” is what they have been taught. They say this, because this is what they have heard!

We have shown them that the problem is everywhere that the teachers of unauthorized practices have gone, and that they are fellowshipping error. The main reason such practices as church-supported institutions and centralized projects are not common in Latin-America is because of the lack of money there to invest in such. It is like a church which doesn’t have a piano because it lacks the money to buy one!

VIII. Intimidation. This is a popular tactic with those who want to control the minds of followers. Their threats don’t have to be necessarily direct in order to be effective.

Sample: The men of a church in San Jose, Costa Rica, invited me for a study of the issues. After two or three hours of study, we were all of one accord in the basic teachings considered. After I was gone, brother Juan Garcia, the selfstyled leader of the large, liberal congregation in town, went to that church and told the brethren that if they continued to allow Bill Reeves to visit them and teach, that he would no longer consider them a church of Christ! And it worked! They were intimidated. (For Christians in the U.S. to appreciate the power of such a threat, they have to know just how much control the big, downtown, central, “mother” church in the capital city has over the other churches in the country, controlling U.S. money for church buildings, preachers’ salaries, songbooks and literature, etc. The head “missionary” in the country wields tremendous control.)

This is not an exhaustive list of carnal tactics, but I believe that these are principal ones, and need to be recognized for what they really are! If one doesn’t have the truth, what does he have? What is left for him to use? Our Latin brethren, being of a more temperamental nature than Anglo brethren, usually don’t try to mask their feelings. When they use carnal tactics, it is more glaring and evident. However carnal tactics are not the private property of any particular culture. We must recognize them and expose them. We must be careful lest Satan, using them, gain advantage over us.

Brethren, have studies on rightly defining “issues” (questions, matters, Acts 15:2,6). I find, as I go about among the churches, two great lacks in this respect: older brethren are not able to accurately state in simple language what the “Institutional Issue” is, and younger brethren are not informed on it by preaching and teaching, so they have little or no interest in it. Let us also have more studies designed to help all of us to recognize Satan’s devices!

Guardian of Truth XXXIII: 3, pp. 80-82, 87
February 2, 1989

By Forrest D. Moyer

Looking carefully lest there be any man that falleth short of the grace of God; lest any root of bitterness springing up trouble you, and thereby the many be defiled (Heb. 12:15).

We have studied quite a bit lately about the grace of God and the fact that no one can merit salvation. We can only be saved because God loved us and through his grace provided a way for our justification. We are saved by grace (Eph. 2:8-9); we stand in grace (Rom. 5:2); we have our daily forgiveness through going to his throne of grace (Heb. 4:14-16). When we get to heaven, we can truly sing, “Amazing Grace” and “Wonderful Grace of Jesus.” How precious is that grace which God has so richly “lavished upon us” (Eph. 1:7-8).

But the Hebrew writer gives to each of us a very solemn warning: “Be careful lest you fall short of the grace of God.” Therefore, it is possible for us to “miss out on” God’s grace. The writer said that it is! Paul also said that it is possible for us to “nullify the grace of God” (Gal. 2:21) and that we can “fall from grace” (Gal. 5:4). Let us never feel that since God loves us and that his grace has forgiven us of our every sin, gross as they may have been, it is still possible for us to “fall short of that grace.” How could we do so?

In the passage under consideration we see some possible ways of our falling short.

(1) We could be defiled by a “root of bitterness.” This is a metaphor borrowed from plants where roots are essential. Moses referred to such in Deuteronomy 29:18 – “a root bearing poisonous fruit and wormwood.” Here, then, are people whose words and life are bitter before God and corrupting to people. The pagan and Judaistic influences of their day tended to draw people away from the grace of God. Today, there is worldliness, humanism, and all kinds of false doctrines that are poisonous to the souls of God’s people. Let us be especially careful.

(2) We could fall short of God’s grace by fornication (v. 16). God’s grace can forgive fornication as is seen in the lives of some of the Corinthians – “such were some of you” (1 Cor. 6:9-11). But his grace is not a free ticket to practice immorality. We cannot pre-suppose the grace of God or be guilty of the sin of presumption. Some have reasoned that since God’s grace will forgive that it does not matter if we go ahead and commit sin. Nothing could be farther from the truth. Some people in the early church were “turning the grace of our God into lasciviousness” (Jude 4). There are many today who look upon sexual misconduct whether before or after marriage as of little consequence. Paul tells us that those who practice such cannot inherit the kingdom of heaven (Gal. 5:19-21). John says that such will have their part in the lake of fire (Rev. 21:8). If you are involved in sexual sin, repent right now and live a life of moral purity lest you fall short of God’s grace.

(3) The writer speaks of “any profane person” such as Esau (v. 16). The word used here is bebelos and means unhallowed. It is used for profane in opposition to consecrated. “Bebelos is used for the person who is uninitiated and uninterested in contradistinction to the man who is devout” (Barclay). A profane life is one lived without thought of or interest in God. All of its goals and plans are only earthly. If we like that, we fall short of the grace of God which is designed to help us have a “heavenly calling.” All that Esau was concerned about was to satisfy his hunger with the pottage that Jacob was cooking. “Who cares about the future? I am concerned with right now, and I want this!” Oh, how often this becomes our attitude and it leads to our downfall and to our “missing out on the grace of God.” A person’s character is just as strong as the weakest link in it. If, in weak moments, we are concerned only with the present physical appetite, we become a “profane person like Esau.” How bitter were the consequences in his life and in ours when we lose sight of God’s goodness to us. This is why it is so important for us to stay out of situations where we can be tempted, for when the fires of appetite burst out of the furnace of our mind and the flames start to burn, we lose sight of the holy and become “profane like Esau.”

(4) Really, the way we fall short of God’s grace is by “refusing to hear Jesus” (v. 25). Those who refused to hear Moses did not escape. “Much less shall we escape who turn away from him who warns from heaven” (v. 25; see Heb. 10:26-29). If we reject Jesus, we are rejecting God’s grace – “insulting the spirit of grace” for he came and died as the means of establishing the grace of God. Being a Christian is doing whatever Jesus requires of us. If I reject him, I have spurned that matchless grace.

No, don’t think for one moment that God’s grace automatically takes care of all our sins and rejections of his will. “Shall we continue in sin that grace may abound? May it never be” (Rom. 6: 1). Let us have full faith in the God of grace and accept his grace that will forgive and save us and take us to heaven. But let us never take it for granted and “fall short of the grace of God.”

Guardian of Truth XXXIII: 3, p. 77
February 2, 1989