Truth Magazine

By Larry Ray Hafley

Calvinism tells us three things. (1) Man is born in sin. This is the doctrine of total, hereditary depravity. Total means all, whole or complete. Hereditary means one receives it from his parents, which in this case means from Adam, hence, adamic, original sin. Depravity means bad, wicked, evil. Thus, every person born into this world is, at birth, thoroughly, utterly sinful. (2) The Holy Spirit regenerates the sinner directly. Man can do nothing to effect his deliverance from his unhappy state of depravity. Man is wholly passive in his redemption. The “enabling power” of the Spirit must regenerate the totally wicked sinner before he can respond to the call of the gospel. This “direct operation of the Holy Spirit” is performed without the subject’s will or choice. Since one is totally dead, he must be given life before he can act. Therefore, the Holy Spirit, without means or agency, regenerates, gives life, to the soul. (3) Those regenerated cannot die. Once the Spirit infuses life, that life cannot be lost – “once saved, always saved.” As man cannot undo his fleshly birth, so he cannot surrender his spiritual birth, says Calvinism. Once born of the flesh, one cannot be unborn; so, once born of the Spirit, once cannot be unborn – “once in grace, always in grace.”

The above analysis and description is a fair representation of the creeds and beliefs of denominationalism. Our line of attack in this article shall be focused on the events in the garden of Eden from whence this theology allegedly, initially sprang. Because of Adam’s sin, we are all born in sin, utterly disposed to all evil, totally foreign to all good ‘ and in need of the generation of the Spirit in our dead heart to give us life which cannot be forfeited. So, we shall go to the root of it all, to Adam, Eve and the bowers of their paradise.

The creeds explain to us our sin, but they do not tell us why or how the first pair was led to sin. Let us look at it from a parallel perspective.

First, “Total Hereditary Righteousness”. Adam was created, body, soul and spirit, by Jehovah Himself. He did not experience a human or animal birth. He came directly from God. We may safely assume, therefore, that he was totally, hereditarily righteous. His parent, his Creator, had no sin, and he was sinless at his birth. Later, we learn that he sinned, but how did he come to sin? If we are born totally, hereditarily depraved, and, consequently, can do no good, how could Adam, born totally, hereditarily righteous, do any evil? That question must be addressed by the Calvinist. When he answers it, he will answer himself and dissolve his position, but answer it he must.

Second, “The Direct Operation of the Devil”. Did the devil’s unholy spirit perform a direct operation on the heart of Adam, this totally, hereditarily righteous man, to give him death and enable him to sin? That is what we should expect. If a totally depraved man requires a direct working of the Spirit on his heart to give him life and empower him to obey God, why would not a totally righteous man require a direct work of the devil on his heart to give him death and empower him to obey the devil?

The sinner is “dead in trespasses and sins” (Eph. 2:1; Col. 2:13), and as a dead man cannot act until he is given life, so the sinner cannot respond to God until the Spirit gives him life, Calvinism says. Keep the parallel in mind – Adam was just as “dead to sins” (cf. Rom. 6:2; Col. 3:3; 1 Pet. 2:24) as the sinner is said to be “dead in sins.” Now, did it take a direct work of the devil on Adam’s heart to enable or to empower him to sin? If one dead in sins is unable to effect righteousness until the Spirit gives him spiritual life, is one who is dead to sin unable to effect unrighteousness until the devil gives him spiritual death? Adam was “dead to sin,” yet he was able to sin without a miraculous act of the devil’s unholy spirit on his heart. So, one who is “dead in sins” is able to obey God without a miraculous act of the Holy Spirit on his heart. If not, why not?

Adam was led to sin by the spoken word of the devil. By means of lying, through incentive, inducement, enticement, Adam was led to sin (Gen. 3:1-6; Jas. 1:13-15). The word of the devil allured this totally righteous man, this man who was dead to sins, to commit sin and die. The word of God can allure, therefore, totally depraved man, the man dead in sins, to obey God and live (Jn. 5:25), or else the word of the devil is more powerful than the word of God (Rom. 1:16; Heb. 4:12).

From this conclusion there is no escape.

Third, “Once Lost, Always Lost “.- Once Adam sinned, he should have been lost, irretrievably lost, if the parallel holds true. He should have been unable to hear the word of God and respond to it after he died spiritually, but is that what we find? Notice that Calvinism says that when the totally depraved sinner receives life, he is impervious to the call of the devil; he cannot be led by the devil to eternal ruin. What was the state of Adam? He could hear and obey God after his sin (Gen. 3:7f), but we are told that the regenerated child of God cannot hear and obey the devil after his regeneration. But since Adam could hear, reason, and follow God after his fall, then, the saved one can hear, reason and follow the devil after his salvation (2 Pet. 3:17; Heb. 3:12).

To summarize, observe some chart comparisons:

Calvinism:	Adam:
Total Hereditary Depravity (Cannot Obey God)	Total Hereditary Righteousness (Cannot Obey Devil)
Direct Operation of Holy Spirit Required	Direct Operation of Devil Required
Once Saved, Always Saved	Once Lost, Always Lost
The Facts Are:
(1) Man sins when drawn by lust and enticed   (Jas. 1:13-15; 2 Pet. 1:4)	(1) Adam sinned when drawn away by lust and enticed   (Gen. 3; 2 Cor. 11:3)
(2) The devil appeals by word, offering motive   (2 Pet. 3:17; 2 Tim. 2:26)	(2) The devil enticed Adam by word, offering motive   (Gen 3; 2 Cor. 11:3)
(3) Sin produces death   (Rom. 6:23; Jas. 1:15)	(3) Sin produced death in Eden   (Gen. 3; Rom. 6:23)
(4) Dead sinners, “dead in sin,” can “hear the voice of the Son of God” and “live” (Jn. 5:25)	(4) Adam, “dead to sin,” could hear the voice of the devil and die (Gen. 3)
(5) After receiving life, saved may hear and obey devil   (2 Tim. 4:2-4; Psa. 106:12, 24; 2 Pet. 3:17)	(5) After receiving death, Adam could hear and obey God   (Gen. 3:7f)

Guardian of Truth XXX: 17, pp. 530-531
September 4, 1986

By Lewis Willis

(Author’s Note: The article which follows an article which I wrote for our local bulletin entitled One Moment, Please. It was written for the benefit of the membership of the Brown Street church with which I work. However, it might be of benefit to brethren in other places so I submit it for your consideration.)

Question: Would you preach a sermon sometime or write an article for the One Moment, Please about circulating petitions in the church?

The above question which was given to me concerns an occasional practice within churches throughout the country. I would not attempt to preach a sermon on the subject because the New Testament says nothing about such a procedure and it nowhere suggests the practice to be acceptable. Therefore, I will attempt to answer the question with this brief article.

In the over 20 years that I have been preaching, I have been aware of petitions for various things being circulated in the church. My first thought is, what is the value of such an approach? In my experience, if I were going to rate the value of petitions, I would ascribe to them a value immediately following the valuable practice of armed insurrection in the church! In other words, I don’t think very highly of them. They usually are associated with people in a congregation who are unhappy with some decision that has been ma’ They are usually designed to change that decision by amassing a large enough number of names in favor of the petition’s position to produce a change in congregational action. For instance, more often than not, they concern preachers. Specifically, fired preachers. If the preacher has been fired, his friends might circulate a petition to get him re-hired. About the only value I can see in such a procedure is that the preacher’s ego is built up by knowing he has so many friends. I would observe in passing that most preachers have enough ego already without the members trying to build more for them.

I have never known of members in a congregation circulating a petition asking that we hold more meetings, start a visitation program, ask for longer sermons or such kinds of requests. I have never heard of one that had a noble purpose. If they had such a purpose, they could be announced and everyone would have opportunity to go on record in favor of such profitable activity. They are almost always circulated in secret which, to me, cries out against the wisdom of such a practice. Because the circulating is done in secret, they do not reach all of the members and, consequently, about all that can be said that they accomplish is that they stir up confusion and strife within the church. Sometimes elderships invite this kind of practice in the way in which they handle congregational decision-making. Such elders seldom have a general meeting with the men to seek input from them concerning the church’s program of work. Nor is advice sought about how the church might best accomplish its mission. Those decisions are made by the elders and they may or may not be so much as announced to the congregation. More often than not, such elders leave the impression that the congregation has no right to even discuss their decisions with them. Such a practice by elders could be described as their being lords over the church (1 Pet. 5:3). Elders who conduct business in this way will usually reap the harvest that such a system tends to generate.

Let me just observe in passing, to the credit of the Brown Street elders, I am happy to note that they do not handle this church’s affairs in that way. Yes, they make some general decisions on a regular basis which are announced to the congregation after the decisions have been made. Such is completely within the scope of that which they are authorized to do in their efforts to feed the flock (Acts 20:28). 1 particularly like the wise course of the elders here in regard to “major” matters. In those decisions that radically affect the program of work or that involve spending a considerable amount of money, they have called the men together to get as broad a view from within the congregation as they can. Thus, the course that is adopted is consistent with the wishes of as many as possible. I commend them for their wisdom in following this practice. It has proven to be a peace-making course that results in congregational support for the decisions they have reached. I certainly have seen nothing in their actions that could be called anything but “above board.” I find it totally consistent with the teaching of the Scriptures regarding the function of an eldership and I would advise every eldership to embrace such a practice.

Accordingly, I would suggest that if the elders follow a practice similar to the one just described above, to circulate a petition against the decision that they and the men reached would constitute a rebellion against the rule of the elders (Heb. 13:7,17). Such an action within a church would foment envying, strife, confusion and every evil work (Jas. 3:16).

These thoughts essentially summarize my thinking on the practice and the basis upon which that thinking rests. It is certainly a subject that needs periodic attention within every church that I know anything about. It is foolish to allow the peace and unity of a church to be interrupted by unwise courses of action. The “ounce of prevention is worth a pound of cure” principle is as applicable to this subject as it is to subjects like marriage, home responsibilities, social drinking, etc. Let us always be diligent in working to preserve the kind of spirit of cooperation that is supposed to exist within the church.

Guardian of Truth XXX: 17, p. 526
September 4, 1986

By Irvin Himmel

Good Wife, Good Thing

Whoso findeth a wife findeth a good thing, and obtaineth favor of the Lord (Prov. 18:22).

Finding A Wife

Here are some basic guidelines that should help one in seeking a wife, especially if he expects to find “a good thing” and obtain favor of the Lord.

(1) Blind passion may make a poor selection. As Irven Lee has expressed it, “Love and lust are not the same . . . Some have said that love is blind. Not so. It is lust that cannot see straight” (Good Homes In A Wicked World, p. 34). The girl with a lovely figure, beautiful face, and charming voice may have a very ugly disposition.

(2) Haste should be avoided. “Every woman is not suitable for every man. Hasty courtships may lead to miserable marriages. So serious a matter as the choice of a companion for life is not to be lightly undertaken if there is to be any hope of its issuing in happiness” (Pulpit Commentary). Don’t assume that a girl is what she appears to be. Give yourself time to get to know her in a variety of circumstances. A lifetime of heartache sometimes results from a speedy courtship.

(3) Social and educational background must be considered. Although a marriage may succeed in spite of sharp social and educational differences, these divergent experiences may result in a mismatch. A girl who has been reared in the lap of luxury is not likely to be contented to live and rear a family in poverty. A young man of learning and refinement will not be happy with a girl who has had no opportunities for education and for learning some of the niceties of social life” (Roy H. Lanier, Sr.).

(4) A mate should be chosen for life. The New Testament teaches that marriage is a lifelong contract. It should not be entered on a trial basis, or as though it can be terminated at will. “To sunder one’s parental relationships and join oneself in intimate, life-long union with a person who hitherto has been a stranger demands a considerable degree of maturity – as expressed in a capacity for self-giving love, emotional stability and the capacity to understand what is involved in committing one’s life to another in marriage. Marriage is for those who have grown up” (Baker’s Dictionary of Theology).

(5) There must be the scriptural right to marry. One who puts away a companion for some cause other than fornication has no biblical right to enter into marriage with another (Matt. 19:9). “And whosoever shall marry her that is divorced committeth adultery” (Matt. 5:32). The fact that civil laws make someone eligible for marriage does not change God’s laws.

(6) Character is to be carefully considered. A Christian should desire for a mate one who is of the highest moral and spiritual character. It is risky business to team up with someone who does not love and respect the word of God, or who has thrown moral restraint aside, or who shows more interest in material things than spiritual values. Marriage is such an exclusive giving of oneself to another that in the absence of a common spiritual bond there can be little hope of attaining the highest level of happiness.

A Good Thing

The Septuagint, a translation made in the third century B.C., renders Proverbs 18:22 as follows: “He that has found a good wife has found favors, and has received gladness from God.” That version adds the following which is not in the Hebrew text: “He that puts away a good wife, puts away a good thing, and he that keeps an adulteress is foolish and ungodly.”

Clearly, it is a good wife that is under consideration in the proverb. To find her is to find a good thing for the following reasons:

(1) It is good for man to have suitable companionship. God said concerning Adam, “It is not good that the man should be alone; I will make an help meet for him” (Gen. 2:18). Contrary to the thinking of some theologians, celibacy is not good for man. Aside from the male-female relationship to produce offspring, man needs someone to share with him in the joys and sorrows of life, someone with whom he can confide, someone who can be his constant helper. God ordains that the marriage partner be that someone.

(2) Marriage is honorable. The Bible says, “Marriage is honorable in all, and the bed undefiled: but whoremongers and adulterers God will judge” (Heb, 13:5). It is honorable and praiseworthy to find a good wife.

(3) To avoid fornication. Paul taught that to avoid fornication (illicit sex), “let every man have his own wife, and let every woman have her own husband” (1 Cor. 7:3). He further pointed out that the husband has the right to his wife’s body, and she has the right to his body (v. 4). Neither should keep away from the other except by mutual consent (v. 5). It is good for one to follow the course that avoids fornication.

(4) A jewel of great value. A good and worthy wife shines with exceptional splendor, “for her price is far above rubies” (Prov. 31:10). She is a crown to her husband (Prov. 12:4).

Favor of God

To find a good wife is to find a good thing and to obtain favor of the Lord.

(1) A gift from God. It was God who created Eve for Adam and who ordained the marriage relationship. “House and riches are the inheritance of fathers: and a prudent wife is from the Lord” (Prov. 19:14). Every husband when has a good wife should thank God for her!

(2) God helps man through her. She is not enslaved by fulfilling her God-given role in the home. The women of our day who are abandoning the divinely appointed role to compete with men, dress and act like men, and shatter the “family image” are foolishly enslaving themselves. God does not look with favor on a society which disregards His revealed will.

God’s good word, respected by good people, teaches that a good wife is a good thing.

Guardian of Truth XXX: 17, pp. 523, 525
September 4, 1986

By Don Givens

The apostle Peter in 2 Peter 1:5 and in Philippians 4:8 commend virtue. Virtue (Greek: arete) should characterize the life of every faithful disciple.

Virtue is defined as “manliness, courage; the disposition to stand loyally for what we believe; moral excellence.” Kittel says: “it is the excellence that the righteous are to maintain in life and death” (Theological Dictionary, pp. 77,78). A.T. Robertson defines virtue as “moral power, moral energy, vigor of soul” (Word Pictures of the New Testament, p. 151).

What is your faith worth if you have not the courage, the vigor of soul, to stand loyally for it? Moral courage is when a man realizes his danger, and yet stands faithfully at his post of duty. We are to be real men (1 Cor. 16:13) not weaklings without the moral energy to live, and if need be, to die, for Christ.

How fitting it is that Peter uses virtue to describe a necessary trait of the loyal disciple. The very nature of life in a world of sin is that of conflict attended with great danger.

The forces of light, led by Christ, are arrayed against the forces of darkness led by the devil. We absolutely must “fight the good fight of the faith, lay hold on the life eternal, whereunto (we) were called” (1 Tim. 6:12). We are engaged in a spiritual battle which is no less real simply because it is not “against flesh and blood” (Eph. 6:10-17).

Let us manifest a strong, energetic faith; a faith that is able to overcome the world (1 Jn. 5:4). When modern day people regard Christians as fools, it takes courage to say, “I am not ashamed of the gospel” (Rom. 1:16) and it takes real vigor of soul to prove that statement by the way one lives in the midst of the current wicked generation.

We need the vigor of soul to honestly profess our faith, and the courage to be different from the world, not just for the sake of being an “oddball,” but because we live on a higher plane (Rom. 12:1,2). Christ has solemnly charged all His disciples to confess Him before men, and threatened to inflict eternal punishment on those who deny Him (Matt. 10:32, 33).

Opposition will come. The world hated our Lord. It shall hate us also, when we are like our Lord. May we show manliness, courage, spiritual strength, and real vigor of soul in maintaining the principles of righteousness, because this material world is not our home, and we are passing though toward that glorious city of God.

Guardian of Truth XXX: 17, p. 531
September 4, 1986