Truth Magazine

By Frank Jamerson

In Romans 6:11 the apostle Paul discusses the death to sin and the resurrection to a new life. We will quote the entire passage and emphasize certain words for your special consideration.

What shall we say then? Shall we continue in sin, that grace may abound? God forbid. We who died to sin, how shall we any longer live therein? Or are ye ignorant that all who were baptized into Christ Jesus were baptized into his death? We were buried therefore with him through baptism into death: that like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. For if we have become united with him in the likeness of his death, we shall be also in the likeness of his resurrection; knowing this, that our old man was crucified with him, that the body of sin might be done away, that so we should no longer be in bondage to sin; for he that hath died is justified from sin. But if we died with Christ, we believe that we shall also live with him. For the death that he died, he died unto sin once: but the life that he liveth, he liveth unto God. Even so reckon ye also yourselves to be dead unto sin, but alive unto God in Christ Jesus.”

The likeness between Christ’s physical death, burial and resurrection and the burial and resurrection of one who is dead in sin is the point of the passage. When a person reaches the age of accountability and commits sin, he then becomes the slave of sin, or “dead in sin.” He is separated from God’s favor because of his sins. Just as Christ was dead when He was buried, so a person is spiritually dead when he is buried in baptism.

The question we want to address is: When does one die to sin? Some say that he dies to sin When he repents, or turns from sin. The Bible certainly teaches that one must repent before he can be scripturally baptized, but is that the “death to sin” of this passage? If so, then a person is “free from sin” before he is baptized! Verse seven says, “He that hath died is justified from sin.” Verse eleven says those “dead unto sin” are “alive unto God.”

If you look carefully at verses four and eight the picture becomes clear. In verse four: “We were buried therefore with him through baptism into death”; verse eight, “if” died with Christ . . . .” We died with Christ when we were “buried with him through baptism.” The “death” of verse four seems to be our own death to sin. We were buried in order to die to sin. Albert Barnes, a Methodist commentator who did not believe in the necessity of being buried in baptism, made this statement about verse four: “Unto death; i.e. with a solemn purpose to be dead to sin and to the world.”

A penitent believer is still in sin, but when he is baptized “into Christ’s death,” he dies to sin and arises to walk in newness of life. He is “dead in sin,” and is baptized into Christ’s death and into his own “death to sin.” The “old man is crucified with him,” or “the body. of sin is done away” when the person dead in sin is buried by baptism into Christ. When he died to sin He is “justified from sin” (v. 7); he is “alive unto God in Christ Jesus” (v. 11).

Death “to sin” in Romans six takes place when one is baptized into Christ!

Guardian of Truth XXXI: 3, p. 79
February 5, 1987

By Norman Midgette

The Bible teaches that each congregation is independent and separate in organization, work, responsibility and judgment from all other congregations. There is no exception to this in the New Testament. By example this is what we see when we read the different letters written to the various churches in the first century.

Over each congregation God placed elders, when there were men qualified, to oversee His work, worship and people in that church. God addressed elders through Peter in these words:

The elders therefore among you I exhort, who am a fellow elder, and a witness of the sufferings of Christ, who also am a partaker of the glory that shall be revealed: Tend the flock of God which is among you, exercising the oversight, not of constraint but willingly, according to the will of God . . (1 Pet. 5:1,2).

The scope of the authority of elders is either limited or unlimited. They can oversee any Christians or churches any place or they are limited with a boundary placed on their oversight. This statement by God in I Peter limits their work to one flock, “the flock of God which is among you.”

This means that no eldership can oversee any church nor any work of any church outside the border or boundary of their “flock.” It would not matter whether they overstepped this divine boundary by force or were asked by another church to oversee their work voluntarily, or asked another church to let them oversee all or part of their work, it would still be sin and a violation of the above Scripture.

As long as brethren believed this and functioned within the framework given by God we never had a “sponsoring church” or “sponsoring eldership” pushing such programs as the Herald Of Truth, World Radio and World Bible Schools. Today elderships have sprung up over the brotherhood taking the oversight of millions of dollars from thousands of elderships over the world and admitting they are overseeing works for the “Churches of Christ.”

Some years ago the wind shifted and a new interpretation was put on 1 Peter 5:1-2 and church autonomy or self rule. Here is how the elders at the Highland Church in Abilene, Texas, who oversee the Herald of Truth, justify their world wide oversight of part of the work and money of every church in the brotherhood who will send to them.

In their publication, Decade of Development, they raised this question: “How can congregations cooperate and still maintain their autonomy?” Here is their answer.

Autonomy briefly means, that the Highland church should not tell other congregations what to do; neither is the Highland church under the authority of any other congregation. Any evangelism, any benevolence or worship that we can do as individual congregations, we can do together, as long as such cooperation is voluntary.

This may seem a small change to some but what it really does is totally abandon the teaching of 1 Peter 5:1,2 as to the limits of oversight God gave each eldership. By this definition, if all elderships in the brotherhood voluntarily agreed they could make one eldership the overseer of all the worship, work, discipline and money of all the churches in the world.

You either accept the stipulation of God or your next step is the approval of an organizational structure that rivals that of Rome or any other church with a single world headquarters.

The major apostasies that have occurred over organization in the past five decades in the church have come about as a result of brethren gullibly accepting this perverted interpretation of what God said. They totally ignore the limitation placed on an eldership by the Lord. As a result, every division in the body of Christ that has taken place, and there have been many, over projects like the Herald of Truth and similar sponsoring church programs, is the fault of these men who have changed what God said. They have perverted the truth, divided the body of Christ, and continued today in their self-appointed pattern for the organization of the churches. Any church or individual supporting the Herald of Truth is backing an apostate organization of the first order.

When the wind shifted in the minds of brethren on 1 Peter 5:1,2, it shifted 180 degrees. They totally negated this passage by adding one word, “voluntary,” and by this they voluntarily abandoned the truth on the organization of the churches. This is one example of how brethren will twist the Scriptures to justify their projects and the damage that results seems to them of little concern.

Guardian of Truth XXXI: 3, p. 85
February 5, 1987

By Irvin Himmel

A Nagging Woman

A continual dropping in a very rainy day and a contentious woman are alike. Whosoever hideth her bideth the wind, and the ointment of his right hand, which betrayeth itself (Prov. 27:15,16).

Sometimes this proverb brings a smile. In 19:13 and 21:9,19 there are similar statements. Laying all humor aside, we need to see the seriousness in the comparison.

Continual Vexation

Have you ever lived in an old house with a leaky roof? On a day when there is heavy rain you set buckets and pans under the leaks. Drip! Drip! Drip! After a time this continual dripping becomes highly annoying. You empty a bucket and put it back under one of the leaks. Plink! Plink! Plink! Plunk! Plunk! The dripping never lets up. Soon it’s time to empty another container. You long for the rain to stop.

A comparison is drawn between the dripping rain and a contentious woman. In each case one is made uncomfortable by the unbroken continuity of something irritating. Delitzsch remarks, “An Arab proverb which I once heard from Wetzstein, says that there are three things which make our house intolerable . . . the trickling through of rain the contention of the wife and . . . bugs.”

Some women complain constantly. They persistently find fault with their husbands. They are belligerent in their attitude. They scold and chide, bicker and quarrel. A man who is married to a nagging woman has torment rather than joy.

This is one of many reasons for choosing carefully in the selection of a companion for life. The one thing that most courting couples do not want is advice. But a young man may avoid a long life of misery by heeding the counsel of a friend who cautions, him not to marry a girl who constantly nags. (And a girl invites a- life of trouble by marrying the wrong kind of boy.)

How to Avoid Nagging

Here are some suggestions to help a wife avoid being one who nags:

(1) Realize that nagging has a negative influence. Any member of the family – husband, wife, son,, daughter, grandparent, or in-laws who nags continually becomes a nuisance to others in the family. Everyone should strive for peace and harmony in the home. Each family member should pray:

Lord, this humble house we’d keep

Sweet with love and calm with peace.

Help us so that we may give

Beauty to the lives we live.

Let thy love and let thy grace

Shine upon our dwelling place.

(2) Contribute ideas in a logical way. A good husband wants to share his wife’s thoughts. He needs to know her feelings, wishes, and preferences. Her ideas will carry more influence with him when offered in a logical manner rather than by persistent scolding and urging.

(3) Learn contentment. Paul learned that in whatsoever circumstance he was, therewith to be content (Phil. 4:11). Godliness accompanied by contentment is great gain (1 Tim. 6:6). This includes learning to live within one’s financial means. “Many women have not been able to live within the means provided by their husbands. They have been extravagant and selfish, and they have lost the love and respect of their husband. . . While these wives have been dependent on their husbands’ salaries and have driven them relentlessly to earn more than they were capable, they have added to the unhappiness by constant complaining and comparisons of their lot with others around whom they considered,. more fortunate. Many homes have thus been torn with strife until they end in divorce” (Irven Lee, Good Homes In A Wicked World, p. 113).

(4) Be thankful. Gratitude deters discontentment. When tempted to fuss at your husband, pause to thank God that you have a husband. Before cutting him down by reminding him of his faults, be grateful that he has some good qualities.

(5) Radiate joy and love. “Marriage is a lifetime union of a man and a woman. This idea is widely derided today by those who point out that it is better to live in love, unshackled by vows, than to live in hatred because of vows that have ceased to be meaningful. If that is the alternative, one could scarcely argue. But there is another possibility: live in love that grows with the years” (Andrew W. Blackwood, Jr.). Resolve to be a loving wife, not a nagging wife.

(6) Show meekness with subjection. This was the recommendation of Peter to women whose husbands were not Christians (1 Pet. 3:1-5). A meek and quiet spirit is much to be preferred over a quarrelsome spirit.

No Hiding Nor Restraining

The man who is married to a contentious woman can no more conceal her than he could hide the effects of the wind. And restraining her is out of the question. “He who would restrain her restrains the wind, And grasps oil with his right hand” (NASB).

Mid pleasures and palaces though we may roam’

Be it ever so humble, there’s no place like home”

Unless a nagging woman puts leaks in the dome!

Guardian of Truth XXXI: 3, p. 73
February 5, 1987

By Jady W. Copeland

On one occasion during Jesus’ personal ministry after some “hard” sayings, “many of his disciples went back and walked with him no more” (Jn. 6:66). For lack of faith, now as then, disciples have the same experience. “Walking” with Christ is a figure of speech meaning agreement. The same author said, “He that saith he abideth in him ought himself also to walk even as he walked” (1 Jn. 2:6). When one is baptized into Christ, he is to walk a new life (Rom. 6:4). The Ephesians once “walked according to the course of this world, according to the prince of the power of the air, of the spirit that now worketh in the sons of disobedience” (Eph. 2:2).

When a company begins to lose its employees in large numbers, they want to know why! They want to know what is causing the exodus and try to remove the causes before it is too late. The Lord’s church has always had too large a “fallout” but how much have we done to evaluate the situation, and tried to get it stopped? In this and following articles, we want to ask these questions. Can one fall away? What are the symptoms of falling away from the faith? What are the causes? What is the prevention for such falling? What can be done to bring them back? What must the fallen do to be saved?

Can One Fall Away From The Faith?

Some answer “no.” The age-old question of the security of the believer or “falling from grace” will continue to be debated, but for our purposes we simply point out a few passages that answer this question in the affirmative. If one cannot lose his faith, why are there so many warnings? Peter tells us to be sober and be watchful for Satan is always ready to devour (1 Pet. 5:8,9). The first thirteen verses of 1 Corinthians 10 remains a death blow to those who say one cannot fall away from the faith. Paul gives the example of the Israelites in the wilderness who fell away because of unbelief and died

in the wilderness. Then he says, “Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.” He then proceeds to name four more sins of which the Israelites were guilty, and tells the Corinthians they should not do them. Now the Corinthians had been addressed as “saints” and therefore had been “walking” with God. Were they, or were they not in danger of falling away? But he even goes farther and says, “Wherefore let him that thinketh

he standeth take heed lest he fall” (v. 12). But the warning does not stop there. Verse 13 says, “There hath no temptation taken you but such as man can bear: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation make also the way of escape, that ye may be able to endure it.” Now this would make no sense at all if one could not fall away from the faith. The great question remains, “Can one lose his faith?” Paul has answered. These were in the faith, but they lost their faith. Can they be saved in their unfaithfulness?

The Tragedy Of Falling Away

Can one who has had the loving fellowship of God, Christ and the Holy Spirit think of anything worse than losing that fellowship? Yet this is what happens when one turns back and “walks with Him no more.” Peter records, “For the eyes of the Lord are upon the righteous, And his ears unto their supplication: But the face of the Lord is upon them that do evil” (1 Pet. 3:12). A.T. Robertson says on this verse, “. . is not for their good, epi here approaching ‘against’ in idea” (Word Pictures In The New Testament, Vol. 6, p. 113). When Simon sinned Peter said unto him, “For I see that thou art in the gall of bitterness and in the bond of iniquity” (Acts 8:23). Can anyone imagine Simon enjoying the fellowship of God while in “the bond of iniquity”? Jesus said, “Every branch in me that beareth not fruit, he taketh away” (Jn. 15:2). Death means “separation” and eternal death is eternal separation. It is sin that separates and when a child of God cuts himself off from the fellowship of God by his evil doings he is also cutting himself off from the eternal fellowship with God – if he does not repent.

Not only does the Christian lose his fellowship with God when he walks no more with Him, but he loses fellowship with brethren. He is robbing himself of the association of the best people on earth. It is with these brethren that he is encouraged to live a godly life. There is an old story of the preacher who called on a couple who had quit assembling with the saints. It was in the days where the fireplace was the means of heating, and the preacher took the poker and pulled a red-hot coal out on the hearth. In a few minutes of course, it was black. The man said, “Preacher, I get the point; I’ll be there Sunday.” When a Christian robs himself of the fellowship of God, the source of his strength, and the fellowship of his brethren, where he gets encouragement of those of like faith, he robs himself of two of the greatest privileges promised to the child of God.

When one “walks with him no more” he also loses his potential for doing good. Our strength comes from God (1 Pet. 5:10). Habakkuk says, “The Lord God is my strength and he will make my feet like hinds’ feet, and he will make me to walk on my high places” (Hab. 3:19). Jeremiah calls the Lord his “strength and my fortress” (Jer. 16:19). Paul said, “I can do all things in Him that strengtheneth me” (Phil. 4:13). When one quits the Lord, the Lord will not promise to give him strength to fight the battles of life. When one cuts off his strength, he cuts off his potential for doing good.

Symptoms Of Failing

Actions comes from the heart, so when one begins to lose his faith, it is a “heart” problem. However, others can usually see only the actions or symptoms of one’s lack of faith. When Simon sinned Peter said, “Thy heart is not right” (Acts 8:21). One is tempted when he is drawn away by his lusts. Just as a headache may be a symptom of a deeper problem, so the things brethren can see in one who is falling are tell-tale signs of what is in the heart. Each Christian must examine his heart to see if he is in danger. Often we can detect ourselves that something is wrong, even before others can notice it. We continue to worship, but our “heart is not in it.” We continue to give, but “grudgingly,” and we know that. We may even talk occasionally to our neighbor about the Lord, but the old fire is not in our speech as it once was. We do not convince our neighbor that we are sincere. Now we know the “fire is gone” and the “heart is not in it” and the giving is not out of a great desire for the cause of Christ, but as yet the brethren may not be able to see it. But we know the heart. If anyone knows the heart we do (1 Cor. 2:11). Then is the time to examine ourselves, study more and spend more time in prayer.

But then our actions begin to show. We miss the Sunday evening opportunity of worship, as well as the mid-week opportunity of service. We don’t read the Bible as we did, and we don’t spend as much time in prayer. We seldom visit the sick or the shut-ins and we even excuse ourselves from giving on the Lord’s day. Soon, we remember that we haven’t spoken to anyone about the Lord in months, and we haven’t even noticed that Brother Faithful himself misses occasionally. We know that many of our brethren have quit, but we haven’t the interest we once had to talk to them about their carelessness. We are completely content with our spiritual progress (which isn’t much and we don’t care) and prayers at the services even become so routine we scarcely know what is said. The Bible (when we do read it) seems very dry, and we begin to find fault with about everything the preacher says. Our job has suddenly become more important than the Lord’s work and we never invite anyone into our homes for a visit with some of the saints. We haven’t been to a gospel meeting in months (we didn’t even attend our own much) and even the Lord’s supper seems meaningless. We are disturbed when the meetings interfere with our social or business appointments and even we get offended when the preacher talks about unfaithfulness. Yes, these are symptoms of “heart disease” and if it isn’t soon corrected, we become apostate. “Take heed, lest ye fall.” We must realize from whence we came, and “do the first works.”

Guardian of Truth XXXI: 3, pp. 70-71
February 5, 1987