Truth Magazine

By Donald P. Ames

It has long been the contention of those seeking to bind the Sabbath on people today that it was a “moral” law, one that was binding from the creation upon all people, and since it was a “moral” law, should still be binding upon us today. It is argued that it was sanctified in Genesis 2:3, and such being the case, God “set it apart” at that point in time as an eternal law. We would like to note some objections to such a position in order to help others facing such teaching.

First of all, it is pointed out in the word of God that the Sabbath was part of the law that God gave to the Jews. In Exodus 20:2 God said, “I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage.” He then gave to the Jews the Ten Commandments. But this law was given only to those who had been in Egyptian bondage! In Deuteronomy 5:3, Moses said, “The Lord did not make this covenant with our fathers, but with us, those who are here today, all of us who are alive.” If the Sabbath was part of an “eternal” law, then why was it part of a covenant that was given only to those who had been brought forth from captivity? In fact, other than Exodus 16:26, there is no mention of any of the Jewish ancestors even observing the Sabbath. This silence of any observance of it is not by accident. In Nehemiah 9:13-14, the prophet points out that at Mount Sinai God “made known to them your holy Sabbath.”

Secondly, it might be pointed out that the Sabbath was a memorial between those whom God delivered from Egyptian bondage and God. In Deuteronomy 5:15, Moses pointed out that God brought them up out of the land of Egypt, “therefore the Lord your God commanded you to keep the Sabbath day.” Ezekiel refers to the same point in Ezekiel 20:10-12, when he adds that the Sabbath was “a sign between them and me” that they might understand that God was the one who “sanctifies them” (or set them apart). This being the case, unless our ancestors were part of the Egyptian bondage (Exod. 20:2), that law is not a sign for us, nor the Sabbath a reminder!

Furthermore, it is interesting to note that there is no record anywhere of the Gentiles being Sabbath keepers. All through the pages of the Old Testament God describes the good and bad points of the Gentile world. Yet, not one prophet of the Old Testament refers to any nation of the Gentile world as being Sabbath keepers. Why is there such a vast silence, assuming the whole world was keeping it? Not only is the Bible silent, but even in secular history there is no record of the Gentile world being Sabbath keepers. Again, the total silence is strange, assuming the Gentile world was keeping it.

But, some may counter that the Gentile world had drifted away from God and was not interested in doing what God commanded (Eph. 2). That certainly is true by the time of the New Testament. Yet it is interesting to note even righteous Noah is not commended for reestablishing the Sabbath. Nor Abraham. Nor those of the city of Nineveh who repented at the preaching of Jonah. In fact, there is no condemnation of anyone other than the Jewish nation for not keeping the Sabbath! God itemized the sins and condemned the Gentile world for violating many of his laws. His prophets mentioned many violations. Nations were punished for many violations. But never was the profaning of his Sabbath one of the sins charged to the Gentile world – or even to those before the establishment of the Jewish nation. Why such strange silence? If this Sabbath was an eternal, moral law binding upon the whole world, why is there no condemnation for its being violated?

Some seek to get around that by claiming “Remember the Sabbath” (Exod. 20:8) means that they were to go back to a practice that had been forgotten. However “remember” can be used two ways: (1) pointing backwards to a forgotten practice, and (2) pointing ahead to setting up a future practice. Since the Sabbath was a sign of the Egyptian deliverance, and was given to those brought out of Egypt, and was not given to their forefathers, but was made known at Mount Sinai, it is pretty obvious which direction the word “remember” is pointing to in Exodus 20:8. Which direction did it point in Ecclesiastes 12:1, Hebrews 13:7 or Colossians 4:18?

Others would point to Exodus 31:15-17 where the Sabbath is held up as a memorial of the creation as further proof it was eternal. They would argue it is “perpetual” and “forever,” while rejecting the same application to the same words in Exodus 30:8 concerning the burning of incense. However, when tied in to Genesis 2:3, this has caused some to hestitate and conclude maybe it was eternal. But, (1) the primary objective of the Sabbath was a memorial of the fact God had given them rest from the Egyptian captivity. (2) Secondly, it was to be a day of rest, in the same sense that God had ceased his activities of creation on the seventh day. The emphasis in Exodus 31 is on the rest, and not as a memorial of the creation, and of God as the supreme Creator of the universe who gave the law and thus their subjection to it.

But what about Genesis 2:3? One must keep in mind that Moses is the author of the first five books of the Old Testament. The events recorded therein were frequently written after thefact, and not at the actual time they occurred (i.e., Moses was not present at the creation, but wrote about it much later). Now, let us note a parallel found in the New Testament. Matthew wrote his gospel later in life, and not as a daily diary of everyday happenings. In Matthew 10:24 he lists the apostles (who at this time were still disciples), and concludes the list with “Judas Iscariot, who also betrayed him.” Had Judas already betrayed Christ in this point of chronology? No, we all recognize this was not done until he betrayed him and he was delivered up to be crucified in Matthew 26. However, at the time Matthew wrote, the betrayal of Judas had become a fact of history! We simply must turn to other passages to establish the when of the fact. Likewise, by the time Moses wrote Genesis, the fact of the sanctifying of the Sabbath was history, but the other passages have to establish the when. If we can understand Matthew 10:4, we have no problem understanding Genesis 2:3. This is useless to Sabbath keepers as an argument for an “eternal nature” of the Sabbath.

But there is another interesting quote I’d like to use to close out this study. I have in my library a Hebrew commentary on the first five books of the Old Testament. It is edited by “the late chief Rabbi (Dr. J.H. Hertz, C.H.)” and printed by the Soncino, Press in London (5713-1952). It is entitled Pentateuch and Haftorahs. Commenting on Exodus 31:13 (p. 356), he says, “The Sabbath was recognized throughout the ancient world as the peculiar and distinctive festival of the Jewish people.” Amazing! That is exactly what we have already determined from the word of God! And since we have the word of God, history, and even the statement of a Hebrew Rabbi, where does that leave those who would argue it was binding and practiced by the entire world from the time of creation on? Some doctrines are believed in spite of the facts, and not because of them!

Guardian of Truth XXXII: 10, pp. 291-292
May 19, 1988

By Johnny Stringer

To be justified is to be pronounced not guilty. In Romans 3:19-4:8, Paul contrasts two methods of justification: (1) justification by faith and (2) justification by law.

Justification By Faith

Justification by faith involves not a dead faith (Jas. 2:17-26), but faith which moves us to obey God (Gal. 5:6; Rom. 1:5; 16:25-26). By faith we recognize God’s law as our standard, and we submit ourselves to his law (Matt. 7:21; 1 John 3:4).

Yet, perfect law-keeping is not required, for God has provided that people who exercise faith in him may be forgiven of their violations of his law. When we are forgiven, it is as though we had not sinned; we are considered not guilty. Forgiveness is contingent on our having the faith to obey certain conditions (Acts 2:38; 8:22). Inasmuch as these conditions include repentance, we cannot persist impenitently in violating God’s law and be forgiven.

Because we have been guilty of violating God’s law, we do not deserve to stand justified in his sight. Hence, our salvation is by grace; we have not earned it by our works (Eph. 2:9). Meeting God’s conditions to have our sins forgiven does not cause us to deserve forgiveness, but by his grace God will grant forgiveness if we have the faith to meet these non-meritorious conditions.

Justification by Law

As we have discussed in previous articles, justification by mere law (no grace, just law) would necessitate keeping God’s law perfectly. Obviously, if there were no grace to forgive sin, the only way to be justified (declared not guilty) would be never to commit a sin. Justification by mere law, therefore, would involve earning justification by our works. Our work of perfectly keeping God’s law – living sinlessly would cause us to deserve justification; hence, we could boast (Rom. 3:27, 4:2).

In our text, when Paul refutes the idea of being justified by works, he is not saying that it is unnecessary to submit to God’s law and obey God’s conditions for forgiveness of our sins. This would contradict plain passages which teach the necessity of obedience (Heb. 5:9; 2 Thess. 1:7-9; Matt. 7:21). When we read of “works” in Romans 3 and 4, we must remember the kind of works under discussion in the context: the works of perfect law-keeping. As we demonstrated in previous articles, this is the work Paul has been showing not to be the means of our justification.

If we were justified by the works of perfect law-keeping, we could boast, for our justification would be earned and grace would not be needed; but since we are justified by faith rather than by earning it, boasting is excluded (3:27). Abraham could have boasted if he had lived sinlessly so as to be justified strictly by his own perfect life (4:2). The one who “worketh” (keeps God’s law perfectly) earns his reward so that it is a thing owed him; he does not receive it by grace (4:4). The one who “worketh not” (does not perfectly keep God’s law), but exercises an obedient faith, is justified although his works are not perfect and therefore not sufficient to justify him (4:5).

Remember, the word works must be defined by the context. In James 2:24, where James says we are justified by works rather than by faith only, he is talking about a different kind of works – not perfect law-keeping which earns justification, but non-meritorious obedience resulting from faith.

Conclusion

There are two conceivable ways men could be justified: (1) keep God’s law perfectly and thus be justified by virtue of a sinless life; (2) be forgiven of our violations of God’s law and thus be justified despite the sins in our fives. Inasmuch as we fail to keep divine law perfectly, we must depend on being forgiven of our sins. We can be forgiven by God’s marvelous grace if we exercise an obedient faith in our Lord. Praise God!

Guardian of Truth XXXII: 10, p. 294
May 19, 1988

By Johnie Edwards

God did not choose angels to teach men the gospel nor did he send the Holy Spirit in a direct manner to make men believers, but he chose men to teach men. It is important that every Bible teacher realize his place, get in it and be satisfied with it! The place and the importance of the Bible teacher can not be emphasized enough.

The Teacher Must Know The Truth

It is the place of every Bible teacher to, first of all, know the truth. There is no substitute for that. Jesus said, “And ye shall know the truth, and the truth shall make you free” (Jn. 8:32). A teacher cannot teach that which he does not know. I know of no other way to know except to study. I must be willing, as a teacher of the Word of God, to put forth the necessary effort to be filled with the knowledge of the Scriptures (2 Tim. 2:15). In knowing truth the teacher must also know how to use that truth. Remember Paul told the Colossians, “Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man” (Col. 4:6).

Must Teach The Truth

It is one thing to know the truth and another to teach it! Paul said, “And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also” (2 Tim. 2:2). The truth must be taught in our classes if young men and young ladies are to know and obey. Teachers must understand that we are what we have been taught and there is much at stake when we enter a classroom to teach the Word of God. No wonder James said, “My brethren, be not many masters (teachers), knowing that we shall receive the greater condemnation” (Jas. 3:1). Many churches of Christ are not very strong due to the diet on which they feed!

Teachers Must Be Able

To be able is to be capable and it is the place of every Bible teacher to be able. The church in a lot of places is lacking in qualified Bible teachers. Often times a person is put in a teaching position with the only “qualification” being he was willing to teach! Teachers must “be able to teach” (2 Tim. 2:2).

Faithfulness Is Necessary

A teacher may know the truth, he may teach the truth, he may be able to teach the truth but lacking in an important ingredient, faithfulness. When a person is put into a place of teaching the Bible, he must be faithful (2 Tim. 2:2). One who is not faithful in attending the services and in others areas of being a Christian has too much influence to be allowed to set such an improper example before others. Putting a person in the place of teaching in order to get him to be faithful in attendance is but asking for trouble.

Teach Thyself

It is the place of Bible teachers to practice what they teach. Paul said, “Thou therefore which teachest another, teachest thou not thyself? Thou that preachest a man should not steal, dost thou steal?” (Rom. 2:21) Jesus first did and taught (Acts 1:1). So must Bible teachers.

There are a lot of good qualified Bible teachers among us and we commend each and every one. Let’s all, as Bible teachers, find our place, get in it and stay in it.

Guardian of Truth XXXII: 10, p. 293
May 19, 1988

By Danny Graham

All Christians are familiar with the events that occurred on the day of Pentecost. These events are described for us in Acts 2. That day was certainly an important day. It was the “birthday” of the church here on earth.

However, there seem to be quite a few misconceptions held by people in some religious groups about just what went on that day. In this article, instead of spending time talking about what did happen, we are going to look at some things which many people seem to think happened on that day which in reality did not.

Holy Spirit Baptism On All Believers. There are some people who believe that all believers in Jesus Christ will receive the baptism of the Holy Spirit. To understand this subject properly, we need to go back into Acts I and see what Jesus said about it. According to Acts 1:2, Jesus was talking with his apostles shortly before he ascended into heaven. In verse 5, he promised them the Holy Spirit would baptize them in a few days. He says the same thing in different words in verse 8 when he says they would receive power when the Holy Spirit came upon them. Jesus here did not promise this to anyone other than the apostles.

Acts 2:1 says “they” were gathered together. Who are they? According to Acts 1:47, the verse preceding, it is Matthias and the other eleven apostles. Verses 1-4 of chapter 2 show that the apostles were the only ones to receive Holy Spirit baptism on the day of Pentecost.

The Promise of the Kingdom Being Established Later. There are many religious people who believe that Christ will return to earth in order to establish his kingdom. Peter preached something different. He said that the resurrection of Christ and his ascension to God’s right hand was in fulfillment of God’s promise to David that the Christ would sit upon his throne. Read verses 25-36. There is no promise anywhere in the New Testament that Jesus will return to build his kingdom. It is already built, and he rules over it from God’s right hand.

The Holy Spirit Saving People Through Direct, Miraculous Intervention. Some men today teach that the Holy Spirit must work on you from within before you can be saved. They often describe it as an experience better felt than told. Is that what happened on the day of Pentecost? Verse 37 shows that those who ultimately were saved were indeed pricked in their hearts. But, what did the pricking? Was it miraculous power from the Holy Spirit? No, it was “when they heard this.” That is, the preaching of the gospel saved men then just as it does today. That is because the gospel is God’s power to salvation (Rom. 1:16).

Salvation by Faith Only. There is no doubt that the 3000 on the day of Pentecost believed what they heard. Not only did it prick them in their hearts, but it motivated them to ask Peter and the rest of the apostles, “Men and brethren, what shall we do?” (v. 37) There is no doubt they believed. Yet, they felt they were not saved. In answering their question, Peter did not say they were already saved because they had believed. Faith alone does not save (Jas. 2). Peter thus told them to repent and be baptized for the remission of their sins (v. 3).

Baptism of Infants. Those who believe in and practice the sprinkling of infants sometime use the argument that since so many were baptized that day, some of them must have been infants. Of course, that just is not so. Remember, Peter had told them to repent first. An infant has no sins to repent of, and furthermore, he does not have the capacity to repent. But notice also verse 41. It says that those who gladly received his word were baptized. Only one who is old enough to appreciate the gravity of his actions can make such a decision.

People Joining the Church of Their Choice. This is something that people are often encouraged to do. The idea inherent in this suggestion is that any church that professes to follow Christ is acceptable to him, so you can join whichever one you enjoy the most. Verse 47 says the Lord added the saved to the church. First, there is no joining. The Lord adds. Second, we do not become part of just any church, but of the one true church that Jesus built. Are you part of that church?

Guardian of Truth XXXII: 10, pp. 289, 311
May 19, 1988