Truth Magazine

By Larry Ray Hafley

According to the Associated Press in an article entitled, “Falwell Gets Travel Advice,” “Former President Jimmy Carter said . . . that television evangelist Jerry Falwell, . . . ‘can go to hell'” (Peoria Journal Star, September 12, 1986, p. A2).

Really, Mr. President? And how do you propose he get there, assuming, of course, he wants to go? You see, both Carter and Falwell are Baptists and neither believes the other can “go to hell.” Baptist doctrine teaches “that a child of God can do anything he wants to and go to heaven anyhow” (Vernon L. Barr; Albert Garner). “If I killed my wife and mother and debauched a thousand women I couldn’t go to hell – in fact I couldn’t go to hell if I wanted to” (Bill Foster, The Weekly Worker, March 12, 1959).

That is potent stuff. Devout Baptists may recoil and be repulsed by its bluntness and by its logical consequences, but it fairly represents Baptist doctrine and is consistent with their belief that it is impossible for a child of God to go to Hell. So, how shall Falwell expedite Carter’s advice? Perhaps a Baptist could enlighten us.

It will do no good, however, to blast President Carter for his out burst. Even he cannot go to hell, as per Baptist theology. He can tell a fellow Baptist to do something he cannot do; namely, “go to hell,” but not even he, as a “born again believer,” can “go to hell” for his vulgarism and implied impeachment of Baptist doctrine.

All of the above concerns would be amusing if they were not so serious. Going to hell is not a joke (Heb. 10:31). It is an awesomely horrendous prospect. Numbers of people are going there (Matt. 7:13,14), and it will not be because of President Carter’s consignment (Matt. 10:28; Jas. 4:12).

Guardian of Truth XXX: 20, p. 614
October 16, 1986

By W. Frank Walton

What is the greatest invitation ever given? Hear the profound words of Jesus: “Come to Me, all who are weary and heavy-laden, and I will give you rest. Take My yoke upon you, and learn from Me, for I am gentle and humble in heart; and you shall find rest for your souls. For My yoke is easy and My load is light” (Matt. 11:28-30, NASB).

1. The Great Invitation Is Given To All, Without Distinction Or Exception. This invitation is universal and timeless in scope, available to anyone at anytime. To be “somebody” in Hollywood or a “bigwig” in politics, you must be at all the right parties and functions to be with all the right people. When Prince Charles and Lady Di recently visited Washington, D.C. and a social gala was given in their honor, the hot topic was, “Who will be invited?” The “have’s” get an invitation; and the “have not’s” don’t. Haven’t we all felt the sting of being left out when others were invited and we weren’t? On the school yard, who wouldn’t have felt a little insignificant if picked last when choosing up sides for a ball game?

Jesus calls everyone who will respond, regardless of your name, your past, your accomplishments, where you live, how much money you have in the bank, where you work, what you look like, your education or the color of your skin. No one is insignificant! Everyone is important, whether great or small. To God, you are just as important as anyone who has ever lived. Jesus plays no favorites (Acts 10:34).

2. The Great Invitation Centers Upon Christ. The combined philosophies of the greatest, most brilliant and powerful men who ever lived cannot answer life’s greatest questions, “Who am I? Where did I come from? Where am I going? What is the purpose of life?” Only Jesus can say with authority, “Come to Me” and “learn of Me.” He alone boldly proclaims to be the one and only answer in life’s quest for meaning (Jn. 14:6). He is unique – the Jesus of history, the Christ of salvation and the Lord of life. He will be the standard and Judge of human conduct on that final Day (Acts 17:31; 2 Cor. 5: 10). Apart Iroin Him, there is no solution to the problem of sin.

In coming to Jesus, it’s much more than just intellectual agreement to a series of religious facts, but it ultimately focuses upon complete loyalty to His person (Jn. 14:15; 15:14). He is the center of this living relationship. Sin is a personal betrayal of our allegiance to Him. So, we must trust and obey Him in view of all that He is: Immanuel (“God with us”), the Lamb of God, the Prince of life, the Lord of glory, the Bread of Life, the Light of the world, the First and the Last, the Resurrection and the Life, and the King of kings and Lord of lords. What an exclusive and exhaustive relationship this is!

3. The Great Invitation Solves Man ‘s Greatest Problem. Jesus summons the “weary,’ 1 those fatigued by exhausting struggles and toils. “Heavy-laden” conveys the idea of those overloaded with crushing burdens too heavy to bear alone. Such refers to the bitter fruit of sin.

Sin is man’s greatest problem. It’s the only thing God hates. It’s the only thing that can forever condemn one to hell. It’s the only thing that caused Jesus to be crucified.

It basically maw “to miss the mark,” which conveys falling short of God’s glory (the potential good for which God created man). It’s an addicting, cruel enslavement to Satan. We’re held in “the snare of the devil, having been held captive by him to do his will” (2 Tim. 2:26). Satan (Gr. satanas. “an adversary”) seeks only our harm. He works to blind men to their true spiritual condition or to be inflated with pride over their “learning” or self-importance.

For example, Jacque Monod, a Nobel prize winning molecular biologist and an evolutionist, echoes the “enlightened” elimination of man’s eternal dimension. What’s man’s origin? He says, “Our number came up in a Monte Carlo game.” What does this mean? “Man must at last . . . wake to his total solitude, his fundamental isolation. Now does he at least realize that, like a gypsy, he lives on the boundary of an alien world. A world that’s deaf to his music, just as indifferent to his hopes as it is to his suffering or his crimes” (quoted in The Complete Works of Francis A. Schaeffer, 1:359). Such a world-view that man is an accident of blind chance which arose from the slime and not the sublime, taken to its logical end, leads only to despair. There’s no standard to determine the ultimate meaning of life. Bertrand Russell, agnostic philosopher, said, “We stand on the shore of an ocean, crying to the night and the emptiness; sometimes a voice answers out of the darkness. But it is a voice of one drowning; and in a moment the silence returns.”

Some turn to the fleeting fun of sin. But since we’re built for another world, worldly pursuits can’t satisfy the spiritual needs of man. It’s like trying to run a diesel car on gasoline. Sin’s deceitfulness is seen in its emptiness and self-defeating futility, being devoid of enduring satisfaction. Ernest Hemingway killed himself at the height of his literary powers. He said, “I’m as empty as a radio tube with no current and the batteries dead.” Ralph Barton, a cartoonist, wrote, “I have difficulties, many friends, great successes; I have gone from wife to wife, and from house to house, visited great countries of the world, but I’m fed up with inventing devices to fill up 24 hours of the day.” This was from his suicide note. Is life worth living?

Only Jesus can make life worth living by His offer: “I will give you rest.” In Him, we discover the gift of refreshing rest from worry, uncertainty, and despair. He frees us from the tyranny of sin. He gives peace of mind, enduring joy and a satisfying purpose.

4. The Great Invitation Gives Man Direction. Jesus says, “Take My yoke upon you.” A literal yoke was a wooden frame placed upon animals’ necks to help evenly distribute the weight of pulling a heavy load or plowing. In Jesus’ day, the rabbis commonly used it symbolically illustrating assumption of the Law’s total obligations. Jesus uses it as a metaphor for the challenging discipline of learning to be a disciple. Yoking with Jesus is to learn of Hirn,

We Put Christ on at baptism (Gal. 3:27). We “learn” (Gr. Mathete) to be a “disciplo” (Or. mathaw) a we look to Jesus as the model of what we can become (2 Cor. 3:18; Gal. 4:19; Lk. 6:40). This life is the classroom for eternity. His yoke joins us to Him in an obedient relationship of personal devotion (Acts 11:23). Do I ask myself, “What would Jesus do in this situation?” Learning is a permanent change of behavior. Do I really have “the mind of Christ” or am I only outwardly conforming to a religious maze of man-made traditions or handed-down procedures while being devoid. of true, inner spiritual change?

Seeing His glory in the Gospels, I see how He dealt with the weak, the slow, the hurting, the nfisguided, and the false teachers. I learn the practical side of compassion, courage, kindness, understanding, and a forgiving heart. I see him face and overcome temptation. I gain bold confidence as I meditate upon His powerful example, trusting the Father in face of great obstacles and discouragement. “The one who says he abides in Him ought himself to walk in the same manner as he walked” (1 Jn. 2:6). Am I His co-laborer?

Gentle and Humble

We enjoy this daily walk with Him because He’s “gentle and humble in heart.” “Gentle” or “meek” (KJV) means “power under control.” His yoke doesn’t chafe, nor is it an oppressive burden. He’s not unduly harsh, but understanding and patient with all men. Being “lowly” or “humble in heart,” He’s not abrasive, intolerant or unforgiving. Although He has high standards, He won’t give up easily on us. He always cares (Heb. 2:18). His humility shows us how to be a servant that God will exalt. He served others and the Father above selfish considerations in meticulous obedience (Mk. 10:45; Jn. 8:29).

A New Way of Life

By learning of Him, He promises, “You shall find rest for your souls.” His rest isn’t inactivity or exemption from difficulties. It’s rest from struggling to “get ahead in life,” anxiety over the future, frustration in circumstances, and the miserable futility of sin’s gnawing cravings. His rest eliminates bitterness, hate, grudges to “get even,” envy, ego battles, irritability, and stress. His rest is peace, joy, hope and love manifested in a radiant Christ-like lifestyle. Nietzche, the atheist philosopher, critiqued “Christianity”: “They would have to sing better songs to me that I might believe,in their redeemer: his disciples would have to look more redeemed!” Are we glad we’re Christians? Let’s inform our face about it! The world is watching.

His yoke is “easy” (good, comfortable, pleasant, kindly). It fits well. It was custom-made by our Creator for man’s good. Corporations pay millions for insight from expert consultants. Yet God’s infinite wisdom for the better life is free. God’s purpose for men is in the yoke of Christ. Trusting obedience is delightful, since this is how we’re designed to work best. It yields the greatest quality of life known to man (Jn. 10:9-10). His load isn’t a harsh burden but “light.” We gain the needed strength in following Him as we’re “renewed day by day” (2 Cor. 4:16). “His commandments are not burdensome” (1 Jn. 5:3). We grow in the power to change ourselves and the world when we take up the yoke of Christ. He can make us all we’re capable of becoming.

Jesus is offering us a challenging invitation. Will you accept it?

Guardian of Truth XXX: 20, pp. 611-612, 631
October 16, 1986

By Keith Pruitt

For many years, those of mainstream Calvinism have taught that the son bears the guilt of his father’s sin. Reaching back to the original sin of Adam, these same teachers have condemned all under the guilt of Adam’s transgression. This article seeks to find the biblical teachings concerning such guilt.

The Bible student is aware that such a doctrine of inherited sin or total depravity is discussed in two Old Testament passages by prophets dealing with a rebellious and fallen Judah. Jeremiah (31:29-30) and Ezekiel (chapter 18) both deal with the false proverb: “The fathers have eaten sour grapes, and the children’s teeth are set on edge.” In both cases, with Ezekiel being the longer explanation of the concept of individual responsibility, the proverb is condemned as being contrary to the will of God.

From Ezekiel’s writing, we can learn three important lessons.

First, God, in explaining His judgment to the people of bondage, states the falseness of the proverb. “As I live, you shall no longer use this proverb in Israel.” But why should they wish for such a proverb to be true? Obviously, it allows one to shift the blame for sin. If one could merely proclaim one’s status before God to be a result of Adam, or one’s father, etc., then the feeling of guilt is removed. People are fond of doing so even in today’s world. “The devil made me do it,” or “it’s all their fault that I am the way I am,” are attempts to cast off responsibility for one’s actions. Judah would like to have thought God unfair for punishing them continually in Babylon for their fathers’ sins. This they would do before acknowledging their own failure.

But so did their fathers. Adam would rather blame God for giving him Eve and then Eve for tempting him, as the cause of his sin, than to admit in the very presence of God his own failure to obey God’s will (Gen. 3:12). Saul found it more honorable to blame the people for his failure to kill King Agag and the animals as God had said than to just admit his failure to lead responsibly before the all-seeing God (1 Sam. 15:13-15). Their attempts failed and so will ours.

One should understand that while God is just at this point laying bare the false concept of inherited sin, the concept had never been true. God has always held man responsible for just the sins he individually commits. And God further gives reasons as to why he so judges. “All souls are mine,” He says. God has no respect of one man over another. AD are accountable to Him. God rules, therefore, with equity (cf. Col. 3:25; Acts 10:34; 1 Pet. 1: 17). That means that everyone starts at the same point with God and will finish his course based upon his own record and not another’s. Therefore, God concludes, “The soul that sinneth, It shall die.” Personal responsibility to God is again taught in Romans 5:12, “for all have sinned.” As if to reinforce His statement, God repeats this message to Judah in verse 20 of our text. “The son shall not bear the iniquity of the father. . . ” is plain enough that any Calvinist should be able to understand.

Secondly, God illustrates His point and further expounds that man does not bear the guilt or righteousness of another! (This point is critical in view of the theology of some who have gone out from among us relative to imputed righteousness.) A series of questions is presented. What happens to a righteous man who continues so (vv. 5-9)? This righteous man is then described as one who has not worshiped idols (v. 6) and has treated others fairly (v. 7). This one has done faithfully those things commanded of the law (v. 9). The pronouncement: “He is just, he shall surely live.”

Then what happens to his son who becomes unrighteous? The son is described as being immoral (vv. 10-11) and an idolater (v. 11). “Shall he then live? … he shall surely die; his blood be upon him” (vv. 13,18). The righteousness of his father has not spared nor excused his iniquity. Nor has he been condemned for the sin of Adam but for his own transgressions. (This also surely condemns the idea of universal salvation.)

But this second man has a son (the first’s grandson) who repudiates the sin of his father (w. 14-17). He is as righteous as his grandfather. If Calvinism is true, he should be counted as estranged from God due to the iniquity of his father. “He shall not die for the iniquity of his father, he shall surely live” (v. 17). Surely he would be condemned for his father’s sin before being condemned for Adam’s. But neither were the case. He stood just before God because he was obedient to the God of heaven.

Finally, God reminds the nation of Judah, so torn from God because of disobedience, that a man can change (vv. 2124). God says that a wicked man can serve Him by turning from sin (v. 21). In the New Testament, this is referred to as repentance. The righteousness of the man, God says, is remembered; his wickedness, forgotten (v. 22; cf. Isa. 1: 18). The responsibility is upon man to turn from sins (Acts 2:40; 2 Pet. 3:9). God would have one also to realize the need for faithful obedience to His will (v. 21; cf. Matt. 7:21-23; Heb. 5:8-9). Thus, if a man is lost, only he is responsible for such. He cannot blame Adam nor his parents nor society.

But dear ones, the righteous man can also change (vv. 24-26). One can leave righteousness and follow the pathway of the wicked (v. 24). God asks, “Shall he live?” (cf. Rev. 21:8) Could God ignore his unfaithfulness? Adam and Saul are perfect examples of this failure, and they show the consequences of one turning from God. The Scripture in verse 24 of our text says that his wickedness shall be remembered and his righteousness forgotten (cf. 2 Pet. 2:20-22).

This final point shows two tenets (at least) of Calvinism to be wrong. Man is responsible to God to respond to God’s loving grace so as to cause God to count his faith as righteousness. And once a person has started toward heaven, it is possible for that one to so live as to die and be lost. If these verses do not show this plainly, then this scribe has missed the point. One is responsible to live before God righteously; all wickedness is abhorred. May we, therefore, so live as to so die that we might live forever with Him who is perfect in all His judgments.

Guardian of Truth XXX: 19, pp. 595, 598
October 2, 1986

By G.L. Clair

The Scriptures teach that each Christian is to evangelize as is demonstrated by the example of the early disciples (Acts 8:4). The Scriptures also teach that the church as a collective body is to evangelize the world (1 Thess. 1:8; Eph. 4:12). As a result of our becoming Christians and becoming members of a local assembly, we are obliged to evangelize. The responsibility to do the work of evangelization is, therefore, a responsibility not only of the local congregation as a collective body but is also a responsibility of each Christian individually. Since that is factual we present some facts for each reader to consider:

1. The chart reproduced below shows the one hundred largest urban areas in America (cf. Plain Dealer, p. 20A, 7/30/86).

2. In many of those areas the church is non-existent or very small in numbers (cf. Directory of Churches of Christ, Guardian of Truth Bookstore).

3. Since there are a large number of urban areas that have no sound congregation, why not become involved in one or more of these areas either individually or collectively (encourage the elders of the congregation you attend to look into the possibility)? The work in many of these areas is very difficult yet some fruit is surely possible if the effort is expended.

4. There must be some who would be willing to sacrifice for the cause of Christ if these areas are evangelized as suggested.

5. Those who are willing to go there and put forth the effort ought to be encouraged by all of us.

6. The amount of money that has been available for difficult and slow works has diminished considerably over the past twenty-rive years. The congregations that a few years ago were supporting other preachers in difficult areas are now seeking support for the local work (such congregations are not in the majority); these are generally churches that have seen large numbers of their members forced to relocate because of economic problems. Since this is a factor in evangelism those who decide to work in difficult areas should consider the problem that this has created.

7. There are still many sound churches that are able and willing to support good work anywhere. To those churches a great deal of credit should be paid by us all, to those who are willing to do work in such difficult places those churches would be worthwhile contacts (most of those in this category will assist a worthy man if possible).

8. There is another source of support for those who are willing to go and work in difficult areas. The members of one’s family may see the prospects for growth and assist the individual in his efforts at evangelism.

9. Another area of possible support is to approach individual Christians who are financially able to assist; if you do take this approach you need to give several references of faithful members of the Body of Christ so that the individual may feel free to examine your credentials and credibility.

10. Finally, we need to be aware of these responsibilities to do all that we can in the area of evangelizing the world (Matt. 28:18-20; Mark 16:15-16). As one can observe from the chart of the one hundred largest urban areas compared to the directory of churches, much work needs to be done in American cities.

(NOTE: see attached chart)

Guardian of Truth XXX: 19, p. 597
October 2, 1986