Truth Magazine

By Johnny Stringer

No one lives a perfectly righteous life; all have been guilty of unrighteousness. How, then, may one be righteous in God’s sight? One theory is that we can be regarded as righteous by being credited with the perfect life of Christ. This theory says that Christ’s personal righteousness is imputed to the Christian. This was Calvin’s way of sustaining the doctrine of “once saved, always saved.” One may commit some sins after being saved, but those sins will not cause him to be lost, for when God looks at his child, he does not see that person’s sinful life; rather, he sees the perfectly righteous life of Christ.

Some advocates of the “Grace-Unity” movement among our brethren espouse this theory. They believe it applies not to those in high-handed rebellion against God, but to those in error who are sincere in their efforts to do God’s will and to those who commit sins of weakness. Hence, according to these brethren, people can persist in sins regarding the work, worship, and organization of the church, yet be righteous in God’s sight. God imputes the Lord’s righteousness to them; that is, God pretends that his children lived the life Christ lived.

This theory is contrary to biblical teaching about how we are made righteous. God has provided that we can be righteous not by getting credit for the life Christ lived, but by being forgiven of our unrighteousness on the basis of our Lord’s blood (Matt. 26:28). When we are forgiven of our unrighteousness, it is as though we were never guilty of unrighteousness; God regards us as righteous.

In order to be forgiven, we must have the faith to obey certain conditions (Gal. 5:6; Heb. 5:9). Whether one has never become a Christian or is guilty of sins after becoming a Christian, the conditions for forgiveness include repentance (Acts 2:38; 8:22). Hence, one cannot persist impenitently in sin and receive God’s forgiveness.

Paul quoted David’s joyful words expressing the bless dness of being righteous although our works are not perfectly righteous (Rom. 4:6-8). The quotation plainly attributes our righteousness to the fact that our “iniquities are forgiven” (v. 7). The statement of verse 8, “Blessed is the man to whom the Lord will not impute sin,” must be understood in the light of verse 7. Hence, the one to whom the Lord does not impute sin is the one whose sins are forgiven.

Because forgiveness is conditioned on obedient faith, Paul stresses that faith is counted to men for righteousness (Rom. 4:3,5). The word rendered “counted” could be translated “imputed.” It was a term used in business to mean “to put to one’s account.” Hence, verse 3 is saying that God put faith on Abraham’s account. Abraham had faith, and God credited his faith to him.

He credited it to him “for righteousness.” The word rendered “for” is eis, the same word used in Matthew 26:28 and Acts 2:38. It points to a result. Hence, the point is that God’s crediting Abraham with faith resulted in Abraham being righteous. Verse 5 says that if a believer has not performed the work of perfectly keeping God’s law, his faith is credited to him, and as a result, he is righteous. We must understand these statements in light of the fact that forgiveness is conditioned on obedient faith. God took account of Abraham’s faith, and Abraham was forgiven; as a result, he was righteous. When we have the faith to meet God’s conditions for forgiveness, God takes account of our faith and forgives us our sins; as a result, we are righteous, having been forgiven of our unrighteousness.

According to the quotation from David, when this happens, righteousness is imputed to us although our works are not perfectly righteous (v. 6). God puts righteousness on our account, or credits us with righteousness, because, having been forgiven of all unrighteousness, we really are righteous. The word impute does not mean to give one credit for something he does not really have. God imputed faith to Abraham (v. 3) because Abraham really had faith. God imputes sin to those who are unforgiven (v. 8) because they really have sin. The same is true of righteousness. He imputes it to us because we are really righteous through forgiveness. The statement that God imputes righteousness to us, therefore, does not mean that he transfers righteousness from the Lord’s account to ours; it means that he puts on our accounts what which we actually possess: righteousness.

It may be difficult to think of us as actually being righteous even though we have been guilty of unrighteous conduct. Just think of dirty clothes which someone washes until they are clean. Though they were filthy, they are now clean. Similarly, though we were spiritually filthy, if we are washed in the blood of Christ, we are clean; the dirt (sin, unrighteousness) is gone; hence, the Lord credits us with being righteous because we really are righteous.

Inasmuch as we are forgiven of our sins through the blood of Christ, God does not have to pretend that we lived the life Christ lived in order to regard us as righteous. Suppose I get my clothes filthy while Mr. Spotless keeps his clothes perfectly clean. Then suppose someone uses some good detergent, spot remover, and water to cleanse my clothes so that every spot and stain is gone. In order for you to consider my clothes to be clean, do you have to pretend I am wearing Mr. Spotless’ clothes and give me credit for his clean clothes? No! And when I have been cleansed spiritually by the blood of Christ, God does not have to give me credit for Jesus’ clean life in order to consider me clean.

The theory that the only way God can regard us as clean is to give us credit for Jesus’ clean life depreciates the precious blood of Christ, for it denies that the Lord’s blood has the power to make us clean and pure.

Guardian of Truth XXXII: 12, p. 357
June 16, 1988

By R.J. Evans

One of the most common vices practiced by just about every class and rank of people in our society today is the use of profanity. It is tremendously difficult for a Christian to feel comfortable in a situation where God’s name is used profanely. The Word of God teaches that God’s name is holy. “Holy and reverend is His name” (Psa. 111:9). I fear that even many today who are God’s people are guilty of profaning the name of the God of Heaven. They may be doing so without ever realizing it, as we shall observe later on in this article. To profane the name of God is a serious matter. The term “profane” is defined by Webster as follows: “to treat (something sacred) with abuse, irreverence, or contempt: desecrate, violate; 2: to debase by a wrong, unworthy, or vulgar use.” Throughout the ages God has always demanded that his name be respected and honored. During the Mosaical period the Israelites were told: “Thou shalt not take the name of the Lord thy God in vain,- for the Lord will not hold him guiltless that taketh his name in vain ” (Ex. 20.-7). “And ye shall not swear by my name falsely, neither shall thou profane the name of thy God, I am the Lord” (Lev. 19:12). A few examples taken from the New Testament concerning this matter are as follows: “But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shaft be condemned” (Matt. 12.36-37). “Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be” (Jas. 3:10).

Have you ever wondered why people curse, swear and talk in a filthy manner? Several years ago in an article entitled, “Why Do You Talk Like That?”, brother William E. Wallace offered five reasons why. They were listed as follows:

1. Those who find it difficult to express themselves will seek to flavor their language with profane and ugly expressions.

2. Some seek to gain attention, at least temporarily, so they curse, swear and utter obscenities.

3. Cursing, swearing and vulgarity are merely bad habits to some, well set in their lives by years of usage. Often they hardly realize what they are saying.

4. Many are depraved in nature, filthy in mind, evil in attitude and express it all in wicked language.

5. Some feel they must use bad language to be accepted and to “fit in” with their companions and friends.

It should cause deep concern when we hear Christians using the Lord’s name in a vain manner in their normal conversations. I have in mind such expressions as “My Lord!,” “Lordy!” “Oh Lord!,” “My God!,” “Jesus Christ!,” etc. And while some would not dare use those expressions, they will substitute euphemisms (mild forms of profanity – substitution of expressions for ones that may offend or suggest something unpleasant) such as Gee, Gosh, Golly, Good Gracious, Goodness Sake, Darn, Dickens, etc. It is interesting to note the words from which the aforementioned terms are derived (according to Funk & Wagnalls and Webster):

Gee – euphemism for Jesus; a minced oath.

Gosh – a minced oath; alternate of God.

Golly – euphemistic substitute for God.

Confound – to damn; used as a mild oath.

Heck – euphemistic of hell.

Darn – euphemism for damn.

Dickens – the devil; a euphemistic expletive.

Goodness – God; goodness knows.

Doggone – a mild oath; to damn; a euphemism; alternate of God damn, or dog on it.

Good Gracious and Goodness Sake – such expressions originally referred to the goodness of God.

It may appear that I am trying to get too technical or “picky” by mentioning the above expressions. However, as Christians we have the responsibility of keeping our speech pure and above reproach. We must guard against using the Lord’s name in a derogatory manner, or possibly shading it with expressions or connotations which tend to lower it from the level of reverence it so rightfully deserves. We are reminded once again, “Holy and reverend is His name.”

Guardian of Truth XXXII: 12, p. 359
June 16, 1988

By Lanny Smith

Many people are misinformed about the subject of demons. Their views range from outright denial of their existence to affirming that they continue to possess men today. This brief study will consider this subject from a biblical perspective, without the fanciful twists of Hollywood, the imaginations of men, or the perversions of false teachers. The Bible is our only reliable source on the matter (2 Tim. 3:16-17).

Let it be noted first of all, that demons are real. They do indeed exist. Any effort to deny the eyewitness testimony of Jesus, his apostles, and the multitudes which witnessed demonic activity is sheer foolishness. Yet there are those who reason that “those people were poorly educated, and that was their way of explaining things like epilepsy.” Others have said that Jesus was “simply going along with the superstitions of the day.” We should realize that all such reasonings cast a bad reflection upon the credibility of our Savior and his word (cf. 1 Jn. 4:6). Consider these verses on the reality of demons and demonic activity: Matthew 12:22-29; Mark 1:23-28; 5:1-15; Acts 19:13-17. Apparently, demons were allowed great freedom of activity so that God might manifest himself through his power over them (Matt. 12:28; Mk. 16:17-20).

Since there is no explicit statement regarding the origin of demons, we must realize that it is simply a matter of conjecture. Among some of the ideas that have been suggested are:

(1) They are the offspring of the intermarriage of angels and women of the pre-flood era (cf. Gen. 6:1-2). This view is highly unlikely in that angels evidently do not marry (cf. Matt. 22:30).

(2) They are the spirits of wicked dead people. This, too, is unlikely because the spirits of all the dead are held in the hadean realm until the judgment day. Those spirits are not free to leave hades (Eccl. 12:7; Lk. 16:19-31).

The most plausible explanation (if indeed there can be a biblical explanation – Deut. 29:29) is that demons are “fallen angels.” Perhaps a better term would be “angels that sinned.” Consider these facts:

(1) Satan is “the prince” (“ruler” – NASB) of the demon kingdom (Matt. 12:24-25).

(2) Demons, as well as angels, are spirit-beings (Mk. 5:12-13; Heb. 1:13-14).

(3) There were “angels that sinned” (2 Pet. 2:4; Jude 6).

(4) “He that commiteth sin is of the Devil” (1 Jn. 3:8).

(5) Satan has angels (Matt. 25:41; Rev. 12:7-10).

Hence, it is logical to infer that these “angels that sinned” are the demons. While this may not be conclusive, this view doesn’t appear to contradict other Scriptures, and is worthy of consideration.

The most important part of this study is to stress that demons are no longer able to possess people as in the days of Christ and the apostles. We can reach this conclusion from several lines of reasoning.

First of all, the miraculous abilities have ceased (1 Cor. 13:8-12). This includes the ability to “cast out devils” (Mk. 16:17-20). Hence, if demons could still possess us, we would have no means of ridding ourselves of them (cf. Acts 19:13-17). Therefore, we would be hopelessly at the mercy of Satan. But the Bible does not picture us as helpless victims, but rather as overcomers through Jesus (1 Cor. 10: 13; 1 Pet. 5:8-9). “Greater is he that is in you than he that is in the world” (1 Jn. 4:4).

Secondly, the Bible teaches that Jesus has bound the “strong man” – Satan. Jesus said that he “cast out devils by the Spirit of God.” Then, he compared that to someone binding the strong man so he could “spoil his house” (Matt. 12:22-29). Consider also in this light 1 John 3:8, Luke 10:17-18, and Revelation 12:7-10.

Finally, the demons themselves knew that there was a time coming when they would be rendered powerless and sent to “the abyss” (Lk. 8:31, NASB). They asked Jesus, “Art thou come hither to torment us before the time?” (Matt. 8:28-29) This “time” of Matthew 8:29 coincides with “that day” of Zechariah 13:1-2. In this prophecy, we see several events that were to occur “in that day.”

“In that day there shall be a foundation opened . . . for sin.” Surely anyone can see the reference to the (then) future sacrifice of Christ and its benefits. This part of the prophecy is fulfilled (1 Cor. 15:14; Acts 2:38-41; Rom. 6:3-4).

“And it shall come to pass in that day, saith the Lord of Hosts, that I will cut off the names of the idols out of the land.” Who worships those idols of old? Who serves Baal, Molech, Dagon, or even Jupiter and Diana (cf. Acts 19:2627)? This part of the prophecy is fulfilled, also.

“And also I will cause the prophets . . . to pass out of the land.” This was fulfilled in the completed Scriptures (Jn. 16:13; 1 Cor. 13:8-12; Jude 3). Interestingly enough, coinciding with these events, God caused “the unclean spirit to pass out of the land” (Zech. 13:1-2).

All of these events took place in the same time period (i.e., “in that day”). Hence, if we can see that salvation is now available, the idols of old have ceased to be worshiped, and that the prophets have ceased to arise, then we can see that demons are no longer active. Another interesting verse which bears some connection with this idea is found in Revelation 12:7-10. Notice especially the time reference in verse 10, and compare with Luke 10:17-18.

“God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment” (2 Pet. 2:4). “The angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day” (Jude 6). Notice the past tense of these verses, indicating an action already taken, again establishing the complete fulfillment of Zechariah 13-12.

Yes, demons are real beings. They are quite likely “fallen angels.” However, they cannot possess men today. But let us never forget that Satan is still very active through persuasion (Job 1:7; 1 Pet. 5:8-9; Jas. 1:13-15). He is constantly tempting us to turn our hearts away from God. This work of Satan is far worse than any demonic possession, for it can lead one into eternal ruin in the flames of Hell (Matt. 25:41-46). But the good news is that you can “resist the devil, and he will flee from you” (Jas. 4:7). You can turn to Christ in obedient faith and be saved from your sins. Then you can look forward to that home in Heaven that awaits the faithful (Gal. 3:26-27; 1 Pet. 1:3-5). Won’t you accept the invitation of Christ and be saved?

Guardian of Truth XXXII: 12, pp. 355-356
June 16, 1988

By David Posey

For some reasons, many people have a tendency to see things only in terms of extremes. There is no area in which this attitude is more obvious than when we begin to discuss the concept of judging among fallible humans. At one end of the spectrum are those who contend that we have no duty or right to judge members of God’s family. “Judge not that you be not judged” is their hue and cry. They curiously ignore not only the rest of that passage, but everything else the Bible says on the subject as well. Of course, at the other extreme are those who believe they are “soil inspectors,” launching out on a relentless crusade to save the church from anyone who may have a spot or wrinkle, all the while ignoring the beam in their own eye. As is usually the case, the truth of the Bible lies somewhere between these two extremes.

Should we ever judge the activity of an individual with regard to whether it is right or wrong, scriptural or unscriptural? Assuming we have some responsibility in this area, what principles should guide us in making much judgments? When does this judgment begin and end? What steps should we take if we observe a brother in sin?

Before we examine these questions, I want to be clear on what I am not discussing. I am not talking about ultimate judgment; in others words, any judgment I make is an imperfect one. I cannot, do not, determine who is going to heaven or hell. It is not my judgment to make. Nor, am I making judgments based upon who agrees or disagrees with me on certain topics. Those who use such criteria succeed only in building their own denomination; they do not edify the church. There is no congregation on the face of the earth in which everyone agrees, unless it’s a “congregation” of one! Furthermore, I’m not trying to draw lines around a certain group and then determine that they are on “our side.” That, too, is a denominational disposition.

Notwithstanding these warnings, there are occasions when I must judge my brother, within the bounds of Scripture. In fact, if I love my brother as Christ commanded I should (Jn. 13:34; etc.), I will do all I can to make judgments which will help him identify sin and avoid it (1 Pet. 4:8). It is my hope that he would do the same for me. I’m amazed when I hear brethren teach, in the name of “love,” that we should not make such judgments at all. Scripture upon Scripture can be cited which proves otherwise – that being sensitive to sin, first in ourselves and then in our brother, and then doing all in our power to help our brother out of his sin, is the clearest, most Christ-like description of love that we find (see, for example, Jas. 5:19-20). It is also, and here’s the rub, the most difficult demonstration of love to put into practice. Jude 23 says, “but others save with fear, pulling them out of the fire, hating even the garment defiled by the flesh.” It’s necessary, but not easy. With this in mind, let’s examine the questions which I posed at the beginning.

Should We Judge A Christian?

First, should we ever judge one who calls himself a Christian? Jesus says in Matthew 7:1, “Judge not, that you be not judged.” Obviously, if that was the only thing ever said in the Bible, Old Testament or New, then all judgment would be prohibited. But let’s allow Jesus to explain what he means in the initial statement by reading the rest of the passage. Doesn’t he say that whatever judgment we apply to others will be applied to us? If so, then as we observe and make judgments about our brother’s activity, we had better do so with a proper attitude (see vv. 2-5). But then in v. 6 judgment is specifically commanded! You cannot know who the “dogs” and “swine” are without making some judgment, can you?

The apostle Paul speaks clearly on the issue as well. In 1 Corinthians 5:12, after upbraiding the Corinthians for permitting the incestuous man to remain among them, he says, “For what have I to do with judging those who are outside? Do you not judge those who are inside?” In v. 13, he states the imperative: “Therefore put away from yourselves that wicked person.”‘ Clearly we, like the Corinthians, are disobedient when we fail to make proper judgments about the obviously immoral activity and lifestyle of a brother. Of course, we must only do so with due caution and with love (agape).

What Principles Guide Our Judgments?

Secondly, what principles ought to guide us in making such judgments? In the first place, we should consider again the words of Christ recorded in Matthew 7. We must be completely and constantly aware that we too are sinners and “fall short of the glory of God” (Rom. 3:23). Paul says in Galatians 6:1, “Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted.” So the first principle is to consider ourselves, although not to such an extent that we never consider our brother. (See Lev. 19:17-18, where failure to rebuke your neighbor is tantamount to engaging in his sin with him!)

A second principle that should guide us is found in 1 Corinthians 13, where Paul describes biblical love. If we apply Paul’s teaching carefully, we can hardly fail! We should be slow to believe rumors and always “rejoice in the truth.” Sadly, there are some brethren who actually rejoice when another brother goes awry. This attitude becomes apparent in the manner in which they “judge.” They may talk about him but they never approach him. Paul says that “love does not rejoice in iniquity. ” An attitude which is eager to judge a brother and find him in sin, is rotten to the core and completely devoid of love. Some preachers and writers seem almost anxious to “rejoice in iniquity.” God will judge!

A third principle is, perhaps, an obvious one and yet often ignored. Any judgment we make must be according to truth – according to the word of God, no according to our opinions or preferences. It is the doctrine of Christ with which we are concerned, not the precepts of men. 2 John 7-11, in which the necessity of making some judgment is obviously implied, is concerned with the doctrine of Christ. We are not to receive, nor are we to greet, one who (we judge) does not “bring this doctrine.” Every single time we find it necessary to reprove a brother, we must have Bible in hand. A judgment made on any other basis is faulty and useless. I wonder how many church splits could have been avoided had all parties insisted on this “obvious” principle?

Our third question involves the time frame of judgment? When does it begin and when does it end? This is a difficult question and much of the answer will involve “judgment” of another kind. Any judging that we do has one of two purposes: We are either trying to help our brother out of sin or we are trying to determine if we can work, worship, cooperate or associate with him, on a scriptural basis. If we accept that principle, then judgment is irrelevant with regard to those brethren who do not fit either category. We don’t have to be concerned with someone whom we cannot help in any way (that doesn’t mean we are not concerned and shouldn’t seek opportunity to help someone who lives even in another country) nor with whom we have no prospect of association. But when someone, whether from our own or another area or congregation, comes within our frame of reference, our duty to judge becomes pertinent. “By their fruits you shall know them.” They may well be “wolves in sheep’s clothing.” Therefore, we must judge the doctrine that they bring and, to the extent manifested, the life they live before men. Jude describes men who “crept in unnoticed” in order to teach false doctrine. We must be aware that such things happen and judge accordingly. Needless to say, elders have a particular duty in this regard as those who watch out for our souls (Heb. 13:17).

Of course, it is within our own congregations that the judging we do has the most significance. As a preacher once said in a sermon on “fellowship,” only those with the most naive and superficial attitude believe we can “ignore our way to peace.” Certainly, we must vigorously apply Romans 12:18. But when a person is a part of the local church, his life and teaching is important to that church – we must engage in some judging during the time he is part of us. The Corinthians failed miserably in this respect and were rebuked (chapter 5). Likewise, in the Revelation, Jesus admonished Pergamos and Thyatira on the same basis since they failed to make proper judgments regarding issues of morality and doctrine (Rev. 2:12-29).

This judgment, and our obligation to deal appropriately with the divisive and sinning member, extends as well to the time after they “go out from us” (cf. 1 Jn. 2:18ff). Many brethren disagree with this, believing we have no right to restrict a person’s movement or make any judgment concerning it. But Paul mentions a number of people who had fallen away (e.g., Demas and Alexander the coppersmith [2 Tim. 4:10, 14-15]), presumably to warn other Christians to avoid their influence. Likewise, a local church cannot absolve itself of all responsibility toward that brother (and toward other faithful Christians who may be influenced by such a brother) simply because he decides to disassociate himself from it. Paul specifically says in Romans 16:17, “Now I urge you brethren, note those who cause divisions and offenses contrary to the doctrine which you learned, and avoid them.”

A Brother In Sin

Finally, what steps should we take if we detect a brother in sin? We would do well to simply refer to the words of Christ in Matthew 18:15-18. The steps are clear and concise. Obviously, we must determine (“judge”) if our brother has sinned against us. We may or may not be correct in our determination, but following the steps which Jesus provides will guarantee a scriptural resolution of the matter. I wonder to whom those who teach that we are to do no judging suggest we apply Jesus’ teaching?

The fact is that those who have relegated all “judging” to the scrap heap have failed to properly understand and apply the various biblical usages of the word which we translate “judge.” And in doing so, they are opening the doors to all manner of evil, both in doctrine and morals. They are negligent as “stewards of the manifold grace of God” (1 Pet. 4:10). And, from a very practical standpoint, they are allowing many a brother to sink deeper into the mire of sin. Their definition of “love,” apparently, is to let a brother play out on the devil’s freeway, never making the effort to snatch him from the danger. There is no more love in that than if a parent allowed his or her child to do the same! True, Christ-like love reacts much differently and seeks always to save, “hating even the garment defiled by the flesh.”

Guardian of Truth XXXII: 11, pp. 336-337
June 2, 1988