Truth Magazine

By Larry Ray Hafley

Bakker, Swaggart, Falwell, and Roberts are in what the media calls a “holy war.” The scandal is just breaking as this is written. Doubtless the worst is yet to come – “evil men and seducers shall wax worse and worse, deceiving and being deceived” (2 Tim. 3:13). “And many shall follow their pernicious (lascivious) ways; by reason of whom the way of truth shall be evil spoken of” (2 Pet. 2:2).

Let no one gloat or glory in the sad and sorry spectacle that has spewed out. Love “rejoiceth not in iniquity” (1 Cor. 13:6). Polls will show adverse, negative reaction against all religion. Truly, as observed, “the way of truth shall be evil spoken of.” However, this is not the time to be ashamed and run for cover. Seize the initiative! Grasp this opportunity to declare and display pure and undefiled religion before a skeptical, scoffing world.

Consider this: The unbeliever must use the truth to condemn the Bakker affair. If he smirks at Bakker, then Bakker sinned. But what standard, what authority, says Bakker did wrong? Are there moral principles? Is there a moral standard? The mocker has said there are no moral absolutes. Now, he is using divine tenets to condemn Bakker and true faith. He cannot have it both ways.

Then, there is this: For years, Christians have tried to say, “We’re different; we’re not like them; we’re not a denomination; Bakker, Falwell, Roberts, etc., do not represent the faith of the Lord.” This is the time to press those claims with renewed vigor.

Pity the poor liberals who have been edging and inching closer to denominationalism. They have adopted their social, recreational gospel. They have desired to “brother” and be accepted by denominationalism. Liberal brethren will be stung the most by the Bakker fiasco. Just when they are moving in for a kiss of welcome, Bakker vomits on them. But for those in the way of righteousness, this is an ideal time to uphold the unique, peculiar, distinctive faith of the gospel.

In view of the Bakker debacle: “Only let your conversation be as it becometh the gospel of Christ . . . stand fast in one spirit, with one mind striving together for the faith of the gospel. And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God …. Do all things without murmurings and disputings: That you may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; Holding forth the word of life” (Phil. 1:27, 28; 2:14-16).

Addendum: Watch for the coming special issue of GOT, “TV Evangelists And Their Message.”

Guardian of Truth XXXI: 9, p. 260
May 7, 1987

By Ronny Milliner

We profess to be like the church of the New Testament. Of course, we understand that statement to mean the ideal church or to imitate the good in the churches of the New Testament. Certainly there are some things in some of the churches in the New Testament that we would not want to do. For examples consider the abuse of the Lord’s supper at Corinth (1 Cor. 11:17-22) or the toleration of a false teacher at Thyatira (Rev. 2:20).

What churches in the New Testament would you want the congregation of which you are a part to be like? Let me suggest rive for your consideration.

Colosse: Loving

Colosse’s “love for all the saints” was part of Paul’s thanksgiving for them (Col. 1:34).

Certainly this trait should be part of God’s people. Love is the badge of discipleship (Jn. 13:34-35). It is to “be without hypocrisy” (Rom. 12:9-10) and continuous (Heb. 13:1). “My little children, let us not love in word or in tongue, but in deed and in truth” (1 Jn. 3:18).

“Love for all the saints” will certainly go a long way to solving a lot of problems that sometimes * arise between brethren. Love win do away with selfish ambition and conceit (Phil. 2:24). Bitterness, wrath, evil speaking and such like cannot abide with love (Eph. 4:31-5:2).

Paul told the Colossians that love “is the bond of perfection” (Col. 3:14).

Rome: Knowledge

Paul was confident of the Roman Christians for they were “filled with all knowledge” (Rom. 15:14).

Knowledge is beneficial for a church. It will help it grow (1 Pet. 2:2) and increase our faith (Rom. 10:17). A knowledge of the Scriptures will help us in resisting temptation like it did with Jesus (Mt. 4:3-11). We need to be grounded in the truth in order not to be deceived by false teachers (2 Pet. 3:16-18; Jude 3-4). A Christian who has been talking to his Baptist neighbor concerning inherited total depravity certainly isn’t going to be deceived by some Bible class teacher who teaches that man has to sin because of his “depraved nature.” If we have kept our swords sharp fighting denominationalism, we will be better prepared to keep error out of the church. It is sad to think of the later history of the Roman church when it came to the departure from the faith. Yet this fall is possible in any generation of the church if it does not have a good knowledge of the truth.

Let’s remember that God destroyed ancient Israel “for lack of knowledge” (Hos. 4:6).

Thessalonica: Evangelistic

Paul was grateful for the church in Thessalonica, because it “sounded forth” the word of the Lord (1 Thess. 1:8). The Great Commission still needs to be carried out (Mt. 28:19-20).

Not only is Thessalonica, a worthy example here, but so also is the church in Jerusalem. The early disciples were described by their enemies as having “filled Jerusalem with your doctrine” (Acts 5:28). We can see how this act was accomplished by noting their practice in verse 42. “And daily in the temple, and in very house, they did not cease teaching and preaching Jesus as the Christ.” Even in the face of persecution these early Christians “went everywhere preaching the word” (Acts 8:4).

Also, let us be like Thessalonica in that we sound forth the word of the Lord not only in our own little community, “but also in every place” (1 Thess. 1:8).

Philippi: Organized

Paul’s greeting to the church in Philippi included “the bishops and the deacons” (Phil. 1:1).

It is God’s purpose for the appointment of “elders in every church” (Acts 14:23). This plan is for the feeding and guidance of the flock (Acts 20:28; 1 Pet. 5:2). God wants this arrangement so that the flock win have worthy examples to follow (1 Pet. 5:3; Heb. 13:7). It is for someone to turn to for help in time of need (Jas. 5:14-15). Someone else needs to be watching out for my soul besides myself (Heb. 13:17).

Certainly a church can exist and function without elders, but it is missing a great deal in that condition.

Corinth: Penitent

Paul had a lot to condemn in his first letter to Corinth. They were guilty of several sins. But notice in the second letter, how they responded to Paul’s rebuke. He wrote in 2 Corinthians 7:8-11, “For even if I made you sorry with my letter, I do not regret it; though I did regret it. For I perceive that the same epistle made you sorry, though only for a while. Now I rejoice, not that you were made sorry, but that your sorrow led to repentance. For you were made sorry in a godly manner, that you might suffer loss from us in nothing. For godly sorrow produces repentance to salvation, not to be regretted; but the sorrow of the world produces death. For observe this very thing, that you sorrowed in a godly manner: What diligence it produced in you, what clearing of yourselves, what indignation, what fear, what vehement desire, what zeal, what vindication! In all things you proved yourselves to be clear in this matter.”

The only cure for a church guilty of sin is repentance (Rev. 2:5,16; 3:3,19). How many churches are there that need to repent of going beyond the doctrine of Christ (2 Jn. 9), division (1 Cor. 1:11- 12), failing to purge out the old leaven (1 Cor. 5:6-7), leaving their first love (Rev. 3:16)? Whatever the sin, confess it and forsake it to obtain mercy (Prov. 28:13).

Conclusion

Is the congregation of which you are a member like one of these churches? Let each church of the Lord seek to develop these worthy traits.

Guardian of Truth XXXI: 9, pp. 259-260
May 7, 1987

By Don Willis

“Wherefore comfort one another with these words” (1 Thess. 4:18). Jesus is coming again! Hallelujah! What a wonderful reality. Death could not contain Him. Jesus arose triumphantly from the grave. As He ascended into the heavens, He promised to come again.

We have comfort in our hope, because Jesus died for our sins (1 Cor. 15:1-3). Otherwise, we would still have our sins.

We have comfort in our hope, because the gospel is the power of God unto salvation (Rom. 1:16). This is the same gospel that endureth unto the end (1 Pet. 1:25). The gospel that could save souls in the first century (Jas. 1:21) will still save souls in the twentieth century.

We have comfort in our hope, because Jesus will raise the dead (1 Thess. 4:16). Death is not the end of those who love the Lord. The grave is the temporary dwelling place of the body until the time of the general resurrection.

We have comfort in our hope, because those raised with Jesus shall “ever be with the Lord. ” Jesus said He was going to build a mansion, and would come again and receive us unto Himself (Jn. 14:1-4). Heaven is a wonderful place.

Some have no hope (1 Thess. 4:13). They are not the children of God. They have never obeyed the commands of Christ (Jn. 14:15; Mt. 7:21-23). They have never been born again (Jn. 3:3). Only you have the choice to obey Jesus, and should do so immediately – in order to have this blessed hope!

Guardian of Truth XXXI: 8, p. 245
April 16, 1987

By James W. Adams

(Author’s Note: This article was written and published as an editorial in the September 1952 issue of Truth In Love of which I was the editor. My views today are essentially the same as those expressed in the article. jwa)

The universality of sin is a fact which no man who admits the existence of evil would think of denying. Man’s inability to liberate himself from its guilt, love, and dominion is a fact equally as well known and as universally acknowledged. Experience and observation unquestionably confirm the statements of inspiration: “All have sinned and come short of the glory of God” (Rom. 3:23); and “If we say we have no sin, we deceive ourselves and the truth is not in us” (1 John 1:8).

The recognition of evil logically demands a recognition of righteousness. To admit the existence of evil is to give tacit recognition to a standard by which thoughts, words, and deeds are determined to be good or evil. To recognize such a standard is to agree that it is the law of life. If men are to submit to such a law, it must possess authority. To possess authority, it must be infallible. Men are not likely to submit themselves to a law of life that can give no evidence of being infallibly correct. Imperfect beings cannot give to the world a perfect law of life. An infallible law could emanate only from a perfect being. This accounts for the moral decadence and corruption of heathen religions and the devotees of all ideologies that are fundamentally atheistic.

The very existence of evil in the world, therefore, demands the existence of God and a standard of life emanating from Him. Christians worship the one, true, and living God and subscribe to the Bible as His word or law of life. All evil results from sin -transgressions of God’s law of life as revealed in the Bible. Law, however, is impotent unless it provides for the punishment of the transgressor. If law may be violated with impunity, its authority is subverted and its majesty degraded. God’s law of life has ever provided for the punishment of the transgressor. The prophet said, “The soul that sinneth it shall die” (Ezek. 18:20). Paul said, “The wages of sin is death” (Rom. 6:23). Eternal death is the penalty which has ever attached to Heaven’s law. Since all have sinned, each responsible being is a condemned transgressor. The facts in the case are clear. The guilt of the transgressor is established. The sinner, therefore, is under condemnation and waits but for the judgment for the inflicting of the penalty.

He is helpless of himself to do ought that would justify his salvation. Only the intervention of Divine power can save him. God cannot disregard transgression and, at the same time, uphold the majesty and power of His law. Yet, infinite love yearned for the salvation of the creature who bore the image of his Creator. From this infinite yearning and heavenly passion, the scheme of human redemption was born. God’s law could not permit transgression with impunity, but could and did admit of pardon through a substitute offering for sin.

Naught could adequately serve in this capacity save that which was absolutely sinless. Only a perfect being, hence only a Divine victim, would suffice. For this cause, Jesus “who knew no sin” came “in the likeness of sinful flesh,” as the Word of God “made flesh” and by His sinless life and sacrificial death on the cross “condemned sin in the flesh that the righteousness of the law might be fulfilled in us who walk not after the flesh but after the Spirit” (Rom. 8:1-4). In this Res the explanation of such passages as these: “Christ died for our sins” (1 Cor. 15:3); “This is my blood of the New Testament which is shed for many for the remission of sins” (Mt. 26:28); “The love of Christ constraineth us because we thus judge, that if one died for all, then were all dead” (2 Cor. 5:14); “Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin” (Rom. 4:6-8).

Concerning Imputed Righteousness

Denominations, and some of my own brethren, have greatly erred in supposing that “imputed righteousness” is an imputation of the perfect, personal righteousness of Christ to the sinner. The personal righteousness of one person cannot be imputed to another. Paul clearly shows that the righteousness possessed by the sinner (through faith in Christ, jwa) is attained through forgiveness or pardon. He quotes David as saying, “Blessed is the man whose iniquities are forgiven.” Christ, the perfect human, the Divine victim, offered Himself as man’s substitute on the cross to make possible man’s forgiveness without vitiating Divine law. When the sinner accepts the offering of Christ through gospel obedience, he is pardoned, forgiven, hence is then righteous before God. He has sinned (hence stood condemned, jwa), but through forgiveness has become guiltless, therefore possesses “imputed righteousness.”

Baptist preachers (and other Calvinists, jwa) suppose David’s statement, “Blessed is the man to whom the Lord will not impute sin,” to mean that the child of God can do any evil thing under the sun, and God will not regard him as being guilty whether he is ever penitent or not. The passage teaches nothing of the kind. God provides a plan for the forgiveness of His children as well as one for the forgiveness of the alien sinner. In no case does he propose to overlook and forgive unconditionally the sins of men (saints or aliens, jwa).

The Conditions of Remission of Sins

That Christ died for all, Paul says, is just as certain as the fact that all are dead (2 Cor. 5:14). The blessings of the sacrificial offering of Christ are made available to all, but they are not bestowed upon them unconditionally. Such would be tantamount to passing by sin without adequate punishment and would be subversive of the majesty, dignity, and power of Divine law, as much so as it would have been without the death of Christ. The sinner must see in Christ crucified the heinous character of sin, the awful penalty of transgression, and the glory and majesty of Divine law. In response to Heaven’s overtures of mercy in Christ he must: Believe in Christ as the Son of God and the Savior of the world (the Divine victim) (1 Cor. 15:1-3); viewing the awful character of sin and its just penalty, he must be led to a state of deep penitence (Acts 3:19); he must make a public acknowledgment of Jesus as Lord (Rom. 10:9,10); and he must submit himself to His rulership by being buried with him by baptism into His death unto the remission of his sins (Rom. 6:4; Acts 2:38).

Corroborative of these facts are the following incidents from apostolic history. Cornelius the Gentile was told, “To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins” (Acts 10:43). You will note, this passage does not teach that the sinner receives remission of sins through faith only, but rather, he receives it through the name of Christ. In verse 48, Peter commands them “to be baptized in the name of the Lord.”, The Jews in Solomon’s porch were told, “Repent and be converted that your sins may be blotted out . . . ” (Acts 3:19). Believers on the day of Pentecost were told, “Repent and be baptized everyone of you in the name of Jesus Christ for the remission of sins” (Acts 2:38).

No person can consistently (or correctly, jwa) claim to be a child of God and enjoy the righteousness of God who has not complied with the Divine conditions of pardon. The assurance of our pardon (and a right standing with God, jwa) lies in the integrity of Divine promises. Hence, no person can have the assurance (of salvation, jwa) who has not met Divine conditions (upon which it is predicated, jwa). The child of God, having accepted Christ as his offering for sin (in primary gospel obedience, jwa) has Divine assurance of pardon for all sins committed after baptism into Christ (Gal. 3:27) upon the conditions of repentance, confession, and prayer (Acts 8:13-23; 1 John 1:9).

(I have exercised the prerogative of slightly changing my terminology in the original article in a few places to make the meaning clearer. Too, I have inserted in parentheses a few commentsfor the same purpose. Otherwise, the article is just as it originally appeared. If I were writing the article today, I wouldprobably express myself in spots in a slightly different manner, but the import would be the same. jwa)

Guardian of Truth XXXI: 9, pp. 257, 271
May 7, 1987