Truth Magazine

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

By Louis Sharp

In my experience of dealing with people, I have been made to wonder from time to time, why it is that we seem to think a little more clearly, and see a little better, in times of trouble and sickness, than we do when “all is well with us!”

There seems to be something about serious sickness and approaching death, that makes us understand and appreciate the things of God and His word, much more clearly than in normal times! It is sad that this is true, but seemingly, this is the “norm.”

I have heard from a concerned lady just recently, “I was baptized when I was younger, but I haven’t lived the Christian life! ” This is good to recognize in one’s life, if such be true, and to have the courage to confess it to others, but why does it take the deathbed to make one see self as he actually is? Why can’t we properly evaluate our relationship with God in times of good health?

We need to be aware of Paul’s admonition constantly, “Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?” (2 Cor. 13:5) We ought to be using the good health that God has given us to serve Him with vigor. Give Him the best that you have!

I am glad that people can be brought to repentance, after a misspent life, but how much better to serve God faithfully all the days of your life! Too many have looked at baptism as a “ticket to heaven” instead of simply one of the commands of Jesus that must be obeyed in order to obtain salvation. All of the commandments are of equal importance, and each one of them must be obeyed! Jesus said, “If ye love Me, you will keep My commandments” (Jn. 14:15).

How is it with you? Do you see clearly, your life; your relationship with God; your attitude toward His Word; you destination if death overtakes you? How clear is your vision – right now? Serve the Lord while you can!

Guardian of Truth XXXI: 8, p. 238
April 16, 1987

By Larry Ray Hafley

“Wherever God has a child, I have a brother.” True. I agree. A child of God is a brother of mine (1 Jn. 1:3; 3:1). One who is born of water and of the Spirit, one who obeys the gospel, one who believes on the Lord Jesus Christ, one who repents and is converted, that one is my spiritual brother. He is in the household or family of God (Eph. 2:19-22; 1 Tim. 3:15; Heb. 3:6).

Men often use the statement, “Wherever God has a child, I have a brother,” to imply that we should not combat denominationalism. They argue that there are saved people in all churches, all denominations, and that it is the height of bigotry to deny our kinship in the Spirit and in the family of God. Further, they affirm that those of us in the “Church of Christ sect” are as much a denomination as what we attempt to oppose. They say that the mystical, spiritual and universal body of Christ includes the saved of all denominations, including the “Church of Christ.” So, Methodists, Baptists, Presbyterians, Pentecostals, Lutherans, and others are God’s children and, consequently, my brethren.

What does the Bible say? Does it teach any such thing? I belong to no denominational body. Religiously, I am not a member of any organization formed and founded by men. There may be a “Church of Christ sect” or denomination. If so, I am not a member of it. If I am, I was enrolled against my will, and if I find it out, I shall leave kicking and screaming.

I am a Christian. I was born into that relationship. The seed, the word of God, the gospel of the kingdom (Lk. 8:11; Matt. 13:19), was sown in my heart. I believed it, repented of my sins, confessed with my mouth that Jesus is Lord and was baptized in water for the remission of sins. I was, upon a simple, though sublime, confession, buried with my Lord by baptism into His death, and raised to walk in newness of life (Acts 2:36-38; 8:5, 12, 36-38; 22:16; Rom. 10:9, 10; 6:3, 4). Every other person on earth who has followed the same path is a Christian, a child of God, my brother. The Spirit is witness (Rom. 8:16).

What of devout, pious people who are members of religious institutions unknown to the New Testament? I am not their judge, but I can state the will of God. “Every plant, which my heavenly Father hath not planted, shall be rooted up” (Matt. 15:13). What of the worship of men, worship prescribed by the doctrines and commandments of men? I am not their judge, but Jesus said, “This people draweth nigh unto me with their mouth, and honoreth me with their lips but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men” (Matt. 15:8, 9). Are mechanical instruments of music, Lent, Easter, and Christmas of God, or are they of the doctrines, traditions and commandments of men? Answer the question before you condemn it.

God’s child is my brother, but who is God’s child? “For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ” (Gal. 3:26, 27). How many people in denominational churches will say they were “baptized into Christ”? How many religious people will admit that they were baptized by the authority of Christ “for the remission of sins” (Acts 2:38)? Baptism by the authority of the Lord never put one into a denominational church. Still, they believe on the Lord Jesus and claim to be my brethren.

Are they? “Why call ye me, Lord, Lord, and do not the things which I say?” One of the things the Lord said was, “He that believeth and is baptized shall be saved” (Mk. 16:16). Members of denominational churches call Him Lord, but they do not do what He said with respect to baptism. “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven”- (Matt. 7:21).

Why stress baptism? Why make it so important? In the days of John the Baptist, “the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him” (Lk. 7:30). They rejected the counsel of God against themselves. How did they reject God’s purpose? “Being not baptized of him.” If one rejects baptism into the name of the Father, Son and Holy Spirit, if one refuses the command to be baptized in the name of the Lord Jesus for the remission of sins, does he reject the purpose and counsel of God against himself? If not, why not? If they did so in John’s day, why not now?

I cannot accept and tolerate more than “one baptism,” or “one body,” or “one faith” any more than I can embrace and endorse many Lords, Spirits, Gods or Fathers (Eph. 4:4-6). If there-is one Lord, one God and Father of all, and if I cannot abide any other, by what standard shall I countenance and condone a variety of baptisms, bodies (churches) and systems of faith? If “one body” means there are more that are justified, does “one Lord” mean there are more that we may kneel before?

“But Protestants and Catholics believe Jesus is Lord as fervently as you do.” One may be a believer, and not know the truth, not continue in the word of Christ, and, consequently, not be made free from sin (Jn. 8:30-32). There are unsaved believers (Jn. 12:42, 43).

How does one get to be a Protestant or a Catholic? Obedience to what New Testament passage will make one a Protestant or a Catholic? What verse tells one how to become a Lutheran? What passage makes one a Presbyterian? What Scripture tells one how to become a Missionary Baptist? None; no, not one. So, if one gets into those religious bodies, he does so without the Bible. He does so on the basis of the doctrines and creeds of men. No member of those churches can put his finger on the word of God that authorized him to join his particular church.

It is a plain and simple fact that no convert in the New Testament was ever made a Baptist or a Methodist by obeying the gospel as preached by the “holy apostles and prophets by the Spirit.” Were the people in Acts 2 Lutherans, Mormons? Was the eunuch a Baptist, a Pentecostal? Was the jailer in Philippi a Roman Catholic? If the gospel they obeyed added them to the Lord, if they were baptized by one Spirit into “one body,” or church, how does one today get into denominational, religious bodies? It is certain that it is not by obeying the same gospel they obeyed.

Those who obeyed the gospel in the New Testament were saved and added to the Lord’s body (Acts 2:47; 11:21-26). We read of the “multitude of them that believed” (Acts 4:32). Later, these same people are called “the church” (Acts 5:11). “The church,” therefore, is “the multitude of them that believed. ” Saul made havoc of “the church” (Acts 8:3). He persecuted “the church” (1 Cor. 15:9; Gal. 1: 13). He breathed out “threatenings and slaughter against the disciples of the Lord” (Acts 9: 1). He did “much evil” to “the saints” (Acts 9:13). He destroyed “them which called on this name” (Acts 9:21). The saints, the disciples and them that called on the name of the Lord are called “the church” which Saul persecuted. What church was it? Those saints and disciples are my brethren. The church they constituted is the one I contend for. Did Paul persecute the Methodist Church, the United Pentecostal Church, or the Baptist Church? No. Were those saints and disciples whom he persecuted called Lutherans or Mormons? No.

You may claim spiritual kinship, relationship and fellowship with people and organizations unknown to the Bible. That is your prerogative, your choice. But you cannot do it on the authority of heaven. You will act without the word of Christ in adopting boards, societies and institutions and their members as your own. You can extend open armed fellowship and brotherhood to include whomever you will, but you cannot do it by the word of the truth of the gospel.

In short, we should not brother anyone the Lord has not fathered.

Guardian of Truth XXXI: 8, pp. 236-237
April 16, 1987