Truth Magazine

By Irvin Himmel

Pleasant Words

Pleasant words are as an honeycomb, sweet to the soul, and health to the bones (Prov. 16:24).

Which had you rather hear, harsh words or kind words? Angry words or gentle words? Cutting words or soothing words? Grating words or pleasant words?

Pleasant Words Are Not Always Best

There are times when piercing words give more health to the soul than sweet words could give. It is not always the sweet-tasting medicine that heals.

The prophets in the Old Testament were inspired by the Spirit to utter strong words of rebuke in numerous situations. The people were so hardened in sin that pleasant words could not be expected to prick their conscience and jar them to admission of guilt.

Isaiah chided the people in his time for wanting to hear smooth, sweet words, even if they were lies. God declared through His prophet, “This is a rebellious people, lying children, children that will not hear the law of the Lord: which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits” (Isa. 30:9,10).

The words of Amos were not pleasant when he announced the doom of the Northern Kingdom. He disclosed that God hated and despised their feast days and solemn assemblies due to their lack of justice and righteousness. “Therefore will I cause you to go into captivity beyond Damascus, saith the Lord. . .” (Amos 5:21-27).

Hosea’s words were not pleasant. He candidly pointed out the sins of the people, and as the spokesman for Jehovah announced, “For Israel hath forgotten his Maker, and buildeth temples; and Judah hath multiplied fenced cities: but I will send a fire upon his cities, and it shall devour the palaces thereof” (Hos. 8:14).

Jeremiah’s words to Judah were far from pleasant. He warned that the Babylonians, like a fierce lion, were coming to destroy and devour. “The lion is come up from the thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant” (Jer. 4:7).

The words of Jesus spoken to the hypocritical scribes and Pharisees in Matthew 23 were not pleasant. What a stinging rebuke was this one: “Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?” (v. 33)

Paul’s words to Elymas the sorcerer were not sweet and smooth. Read Acts 13:10.

We should “never gloss over a situation with glib words” (Arthur E. Cundall). Some in Jeremiah’s time were saying, “Peace, peace,” but there was no peace (Jer. 8:11). It is wrong to whitewash sin with honey sweet words. As much as we prefer pleasant words, there is a time and place for piercing, penetrating, strong words of rebuke and warning.

Occasions For Pleasant Words

There are numerous occasions when pleasant words are as “health to the bones.”

(1) In time of sickness. There are some people that I would not want near me in time of illness. They constantly complain, sing the blues, talk of how badly they feel and how rotten the world is, and generally spread despair. When we visit the sick we need to be cheerful and speak pleasant words.

(2) When one has fallen. The fellow who has fallen through weakness does not need to be kicked and belittled. He is already wounded and needs words to lift him up. Our words can either heal or add to his injured condition.

(3) On occasions of grief. “It is not necessary to speak sad words to the sad in order to prove our sympathy. It should be our aim to lighten the load of their sorrow” (W. F. Adeney).

(4) When burdens are heavy. Job’s friends visited him when he was deeply burdened with severe losses. They added to his load by arguing over something that they did not understand. He said to them, “miserable comforters are ye all” (Job 16:2).

(5) In teaching youth. “The gloom of some people has repelled the young. . . . All who are themselves bright and happy should know that there is greater gladness for them in Christ. The preacher of the gospel belies his message when he proclaims it like a funeral dirge” (Adeney).

(6) In ordinary conversations. Pleasant words reflect a glad heart. In our normal conversations with others we should be pleasant, not obnoxious. Good words make glad hearts (Prov. 12:25). The person who uses a sharp tongue to constantly cut others down will soon find himself friendless.

If you prefer to hear pleasant words, make it your preference to speak pleasant words.

Guardian of Truth XXX: 16, p. 494
August 21, 1986

By Rolland W. Fritz

In regard to the fact that Jesus was raised from the dead and that we will be raised from the dead, Paul the apostle said, “If in this life only we have hope in Christ, we are of all men most miserable” (1 Cor. 15:19). That there will be a resurrection from the dead, Paul affirms there is no doubt, for Christ’s resurrection is proof of the fact of resurrection (1 Cor. 15:1-8) and Christ promises all will be resurrected (Jn. 5:28-29).

Hope In This Life Because Of Resurrection

The main blessing we can receive now is because of the resurrection of Jesus which Paul discusses here in the fifteenth chapter of first Corinthians. We are saved by the gospel containing the story of Christ’s resurrection (15:1-2). Paul said he preached it, they received it, they stood in it and are saved by it. He then reiterates for them what he had delivered unto them when he told them of Christ’s resurrection:

1. Christ died for our sins (3).

2. He was buried (4).

3. He rose the 3rd day (4).

4. He was seen (5-8).

If There Was No Resurrection

The teaching that there was no resurrection from the dead was taught among the Corinthians and other brethren. Paul shows the inconsistency of this false teaching inasmuch as they also believed that Jesus had been resurrected from the dead. He reasoned:

If There Is No Resurrection From The Dead:

1. Christ is not risen (13, 16).

2. Apostle’s preaching vain (14).

3. Corinthian’s faith vain (14).

4. Apostles are false witnesses (15).

5. Corinthians yet in sin (17).

6. Dead in Christ perished (18).

It is at this point that Paul concludes his affirmation with the statement, “If in this life only we have hope in Christ we are of all men most miserable” (1 Cor. 15:19).

Hope In This Life

Peter explains that to have hope in this life means being begotten to an incorruptible inheritance in heaven by a resurrection from the dead (1 Pet. 1:3-5). Paul says this begettal of the Corinthians was by the gospel (1 Cor. 4:15). James adds that it is by the word (Jas. 1:18). This is a spiritual birth, not a physical one (Jn. 3:3,5,7). Our hope includes a number of other things too, like those found at 1 Peter 1:4-9.

1. An inheritance in heaven (4).

2. Being kept by God’s power unto salvation (5).

3. Receiving the end of our faith, the salvation of our souls (9).

We Have Hope In Christ In This Life.

This means hope now (1 Cor. 15:19). We don’t have to be in darkness on this, because “whatsoever things were written beforetime were written for our learning, that we through patience and comfort of the scriptures might have hope” (Rom. 15:4). Let us notice that the faithful have confidence of salvation and resurrection now and don’t have to wait and wonder. This occurs “in Christ” (Eph. 1:7; Col. 1:7). Sins are forgiven when we contact the blood of Christ (Heb. 9:12; 1 Pet. 1:18-19; Rom. 5:9; Rev. 7:14). We have constant cleansing from sins if we walk in the light (1 Jn. 1:7). God’s Word tells us when and how we come into contact with the blood of Christ. We come into contact with the blood of Christ, receiving forgiveness or remission of sins when, as a repentant believer, we are baptized into Christ for that purpose (Acts 2:38; 8:22; Rom. 6:3-6).

We Have Hope In Heaven After This Life

If we are saved, we have been added to Jesus Christ and to His church by the Lord Himself (Acts 2:47). It is quite obvious in Scripture that we are added to the Lord’s church when we become saved from sins (Acts 2:38,41,47). Having been saved from sins and added to the Lord’s church, we must remain faithful to the Lord to be saved at the end (Rev. 2: 10; 3:10; Mt. 24:13).

What Is Your Hope?

Christ loved and purchased His church with His blood (Eph. 5:23; Acts 20:28). The hope of every member of the Lord’s church who remains faithful unto death is reserved for them in heaven (1 Pet. 1:4; Col. 1:5). Dear friend, may God’s grace include you among the faithful that you might share this wonderful hope of eternal inheritance, for “If in this life only we have hope in Christ, we are of all men most miserable” (1 Cor. 15:19).

Guardian of Truth XXX: 16, p. 499
August 21, 1986

By Tom M. Roberts

Like Abraham’s wells (Gen. 26:18) which had to be cleaned out and renamed by Isaac because they had been filled with debris by the Philistines, the biblical doctrine of grace must be rescued from the clutter of denominational debris. Grace, as essential to our spiritual life as water to a dying man, is often hidden and kept from view by such clutter. We need a restoration of pure teaching on the “true grace of God” (1 Pet. 5:12). Jesus is the Water of eternal life (John 4) and grace is the extension of this “living water” to sinful man. Jesus can be said to be the personification of grace, the unmerited favor of God. Whatever grace is, it can be no more or less than that expressed in the person and teaching of Jesus Christ. Those who would define grace in philosophical and theological terms other than that taught by Jesus are throwing stones in the well of pure grace. Like Isaac, we need to redig the wells and rename them. Let us be sure that we “speak as the oracles of God” (1 Pet. 4:11). When this is done, by the grace of God, Jesus will become “in him a well of water springing up unto eternal life” (Jn. 4:14).

Some of the ancient and modern Philistine debris that clutters the knowledge of grace are:

Taught as theological doctrine by some and believed by many (listen to most funeral eulogies), grace is extended to all men, good and evil alike. God is seen by the Universalist as a doting, permissive, indulgent Fatherfigure who will be displeased by how some men live, perhaps, but will, at the Judgment, permit all men into heaven. Becoming popular in the 14th-15th centuries in Germany and England, universalism was known to Clement of Alexandria and Origen (2nd Century). In 1712, Jeremiah White of Trinity College wrote a book with the self-explanatory title, The Restoration of All Things, or A Vindication of the Goodness and the Grace of God, to be Manifested at last in the Recovery of His Whole Creation of Their Fall. In America, the doctrine was espoused by James Relly (1722-1778) who believed that the suffering of Jesus on the cross provided “finished salvation” once and for all.

The Universalist Church in America was organized in 1779 by John Murray. In 1803, the “Winchester Profession” was completed and today, headquarters are in Boston, Massachusetts. No discernible difference is found between the Universalist and the Unitarian; in fact, ministers often hold dual memberships and a merger is often discussed.

The apostle John condemned the antiChrist (1 Jn. 4) who denied that Jesus lived in the flesh as a man. This early error had its roots in the belief that mankind corrupted himself so thoroughly in the Fall (Gen. 3) that his entire being (body and soul) was stained. Such inherent corruption was passed along, genetically, to future generations and all flesh became evil by nature. In the view of the antiChrist, Deity could not inhabit a sinful abode, thus Jesus could not be Incarnate. Augustine, a few hundred years later, picked up this heresy and expounded upon it, opposed by Pelagius. Augustine saw grace as an “enabling power” that made it possible for man to do good. Without it, he was not able to do good, any good. Consequently, man, apart from “grace” had no free will, no faith and could not act morally until God restored this tipower” (grace) by the Holy Spirit. Only after the Holy Spirit acted upon his corrupt nature could man, thus enabled, act so as to believe and “do” any good work.

If man has no free will; if man has no power to comprehend truth and act upon it; if man cannot believe except and unless God gives him faith by the Holy Spirit direct and apart from the Bible, then man can do nothing – God must do it all. Salvation is wholly of grace.

Such error is part of the debris that obscures the “true grace of God.”

After the controversy between Augustine and Pelagius (which Augustine won, leaving his imprint on developing Catholicism), other men added to the rubble.

James Arminius “remonstrated” against Confessions ofFaith in Holland which included Augustine’s beliefs. He, in turn, was opposed by the Synod of Dort (1618) which rejected “Arminianism” and produced documents advocating their own positions. Since Arminius challenged five points of the Confessions, the Synod’s response was issued in five points, giving birth to the “Five Points of Calvinism.” Martin Luther and John Calvin (1509-1564) had protested Catholic doctrine because they believed it to have drifted away from Augustinian philosophy. In fact, both the Reformation and the efforts of the Synod of Dort against the Remonstrants were attempts to maintain “pure” Augustinianism. Calvin’s explanation in his Institutes of Christian Religion so popularized his beliefs that, today, we refer to these doctrines as Calvinism even though they did not originate with John Calvin.

Whatever they are called, like the rose by any other name, they smell the same. Building on the fallacy of the loss of free will and “enabling grace,” Calvinistic creeds take man completely out of the picture except as a passive sinner, unable to act or think in such a manner so as to make a decision about his salvation; God must do it all. This is the modern view of grace: justification by faith alone; salvation wholly of grace. Millions now living do not know of the “true grace of God.” It is hidden under the accumulation of centuries of Philistine debris.

There are Calvinists in the church of Christ, enemies in the camp, casting stones of error into the well. However well-intentioned, some brethren are teaching the very things faithful brethren have been attempting to clean out. Unlike denominational teachers, they aver not to be Calvinists. Baptists, Presbyterians, Lutherans, etc. wear the badge proudly. But our brethren who teach the same doctrines, using the same terminology, claim to be insulted when so identified. But Isaac knew a Philistine when he saw one, and so can we.

Calvinism is a logical system and pulls one inexorably into the depths of its consistency. Brethren who want to espouse a little will accept a lot. A brother may misunderstand how righteousness is imputed, but unless he gets his thinking back on the Bible, he will proceed to inherited sin and corrupted nature. He may want to broaden the “umbrella of grace” so as to include the pious unimmersed but he might end up accepting that baptism is not essential to salvation. (We speak not just in generalities.) He may claim to promote only the security of the believer but if he goes beyond the comfort of the Scriptures, he may wind up teaching once saved, always saved. What may we say more of those who would deny the doctrine of Christ on the free-will of man, moral agency, the nature of sin, how sin is accounted before God, the nature of righteousness, how righteousness is accounted before God, faith, works, law, fellowship with error, and many other such things? Surely, they hinder a proper understanding of grace and the proclamation of it.

I suggest that we begin with the perception, as Abraham’s well was still the source of water in spite of the debris, even so Christ and His word is still the source of the grace of God in spite of all the denominational error. Truth is truth in spite of all the error in the world. Truth, unperceived, is still truth (the world is round even if I don’t know it); truth, misunderstood, is still truth (the Lord’s church is not a denomination); truth, denied, is still truth (Jehovah is God in spite of the claims of the atheist). Exactly so about the grace of God. Unperceived, it is there. Misunderstood, it can be known. Denied, it is affirmed throughout the word of God. In one sense of the word, God’s grace never needs restoration; like the universe, it exists by the fiat of God. But in the sense of our study and with the environs of human weakness, we must work to restore a knowledge of the true grace of God to lost mankind. Many have been denied access to grace by error; others have been led astray. We all need to turn to “the word of his grace, which is able to build you up, and to give you the inheritance among all them that are sanctified” (Acts 20:32). Let us establish our hearts that God’s grace is there, as solid as the universe, until time is no more.

A second place of beginning is that of properly “speaking as the oracles of God” (1 Pet. 4:11). A concept that cannot be united with a scriptural word(s) is not a Bible concept or truth. In acknowledging the apostles’ inspiration, Paul stated that the Holy Spirit was “combining spiritual things with spiritual words” (1 Cor. 2:13). “Justification by faith” is a Bible truth, provable by passages of Scripture. “Justification by faith alone” cannot be found in the Bible; it is a concept without a foundation. Singing is scriptural; playing on an instrument is not. Local church autonomy is a concept of truth for which scriptural words may be found; the papacy is not. Non-biblical words must be invented for concepts and practices which the Holy Spirit has not authorized. This is also true about a study of grace. Some brethren are being very loose in their language as they teach about grace. One hears about “imputing the personal righteousness of Christ,” “umbrella of grace,” “man’s corrupted nature,” “sin and righteousness being transferred,” “automatic cleansing of sins,” “sin not being charged to the believer,” and many similar statements. If we must borrow terminology from the sects to phrase our beliefs about grace, we had better take care. If God intended us to know something about grace, He was able to state it in understandable terms. If these terms are not sufficient for us, it is an indication that we are not satisfied with grace as God established it. But remember, God does not bend the dispensation of grace to our human definitions.

Third, there is no substitute for Bible knowledge. The Scriptures teach: “Ye shall know the truth, and the truth shall set you free” (Jn. 8:32); “be not foolish, but understand what the will of the Lord is” (Eph. 5:17); “whereby, when ye read, ye can perceive my understanding in the mystery of Christ” (Eph. 3:4). These passages could be multiplied. But many of us are woefully ignorant about such matters. When we “ought to have our senses exercised to discern good and evil” (Heb. 5:14), we don’t recognize error when it it taught. We mirror today, the situation about which the Hebrew writer lamented when he tried to teach concerning the priesthood of Melchizedek and found his listeners “dull of hearing.” How distressing, likewise, to know that many brethren do not recognize rank Calvinism when they hear it. Calvinism is an ugly, evil doctrine when stripped of its sophistry. It denies the true grace of God and would put us in bondage to total depravity, inherited guilt, limited atonement, individual predestination, justification by faith only and once saved, always saved. Such ideas turn the “grace of God into lasciviousness ” (Jude 4). To avoid this pitfall, we must know the truth. Preachers and churches may change with time, but God’s word is always the same. We must still “search the scriptures daily” (Acts 17:11).

Finally, know specifically the subject of grace. Don’t study about it; study “grace.” Use a concordance. Use a Bible dictionary. Apply passage to passage; keep them in context and harmonize them with the rest of God’s word. The grace of God is an extension of God Himself: it is possible because He is a merciful God. All God’s grace in salvation is realized in Jesus Christ. God has “blessed us with every spiritual blessing in the heavenly places in Christ” (Eph. 1:3ff). Man is a sinner, therefore he ought to die (Ezek. 18:4). But we are saved “by grace through faith” (Eph. 2:8,9). We are saved by grace in that Jesus was given to die in our stead, taking our punishment (Isa. 53). This is the mercy of God expressed in the perfect sacrifice of Jesus, who learned obedience (Heb. 5:8,9) to present to God a body prepared for that purpose (Heb. 10). That sacrifice atoned for our sins, the anti-type of the bloody animal sacrifices. Once atonement for sin had been made, reconciliation was possible (2 Cor. 5:17-2 1) and we are called unto God by the gospel message (2 Thess. 2:14). The proper response of man to the grace of God is faithful obedience (Rom. 1:5; 16:26). Because we believe and obey, our sins are forgiven (Rom. 4:1ff) and, since we are forgiven, with no sins charged to us, God puts righteousness to our account. It is possible for us, therefore, to stand before God as His redeemed, saved by His grace. Because of this marvelous gift, it is possible to have that “well of water, springing up unto eternal life” (Jn. 4:14). The water from Jesus is greater than the water from the well of Abraham or of Jacob. Let us strive to speak with one voice about this grace so that lost men and women will not be hindered in their search for mercy.

Guardian of Truth XXX: 16, pp. 496-497, 501
August 21, 1986

By O.C. Birdwell, Jr.

The following is a copy of the statement read by brother Cecil Willis to the Highway 287 Church in Groveton, Texas on 23 July 1986.

My purpose in coming before you at this time is to make acknowledgment of each and every sin of which I have been guilty. I am sorry for whatever reproach might have come upon the name of Christ as a result of my sins. I ask your forgiveness, and your prayers that God might forgive me. I will be willing to serve the church in any way you request, and whenever you think appropriate.

My work schedule, at present, hinders me in attending many services of this congregation, but I do worship each Lord’s Day with a small church in Trinity, Texas.

My marriage to __________ is ending; divorce proceedings are underway at present.

This statement is made to renew my relationship with this church. A copy thereof will be sent to the church in Huntsville for them to use as they see fit. Any additional questions you may have regarding my circumstances, feel free to ask.

Brotherly,

Cecil Willis

Copies of the above statement were sent to the church in Huntsville, Texas, and to numerous friends and interested individuals.

Because of the fact that Mike Willis, editor of this journal, is a brother in the flesh to Cecil, he has asked me to comment on the statement from Cecil.

It is my understanding that the church at Huntsville, Texas had withdrawn from Cecil because of his courtship, in view of marriage, of the woman from whom he has now been separated since March of this year. As noted already, this statement was mailed to the Huntsville church.

We accept Cecil’s confession as being from a sincere heart, and from one who intends to do right. If you wish to contact him, write him as follows: Cecil Willis, P.O. Box 15, Woodlake, Texas 75865.

As Jesus discussed the prodigal son he said, “And while he was yet afar off, his father saw him, and was moved with compassion, and ran, and fell on his neck, and kissed him” (Lk. 15:20). If you will permit a personal expression of emotion on my part, may I say that I have this same feeling toward Cecil. No preacher has done more for me in my preaching efforts than Cecil Willis. Outside my family, there is no one I have loved more than Cecil. If I had the vocabulary to state my deep feeling about Cecil and about his confession of sin and new resolve, emotion would stand in the way of a proper expression.

Several have been anticipating a statement from Cecil concerning his spiritual condition. To m) knowledge, in recent months he has had lengthy visits from such friends and brethren who love him as Ron Halbrook, Connie Adams, Steve Wolfgang, and his brother, Mike Willis. In some of these discussions, Cecil explained that he had been thinking seriously about his need to make a confession in order to correct his life and influence, then to live a celibate life and to devote himself to the service of God in any way possible.

Brother Cecil is no longer involved in the courtship and subsequent marriage which alienated him from the Hunstville church. He acknowledges and expresses sorrow for his sins, and asks for forgiveness and prays that God will forgive him. I am deeply thankful for his statement. My prayer is that his life, extensive knowledge, and no small ability, may be rededicated to the Lord, and used to advance His teaching and His church. I would not hesitate to recommend him to any church needing a preacher.

(The above statement and comment is being printed with the knowledge and consent of brother Cecil Willis.)

(Editor’s Note: Praise the Lord! Rejoice with us in Cecil’s restoration to the Lord. Many prayers have been answered. I bear such a load of debt to Cecil. He has given me many books, encouraged me in every good thing, and advised me in so many ways through the years that I have been preaching the gospel. We look forward to him being more involved in the Lord’s work in the future but rejoice that he is already restored to our Lord.)

Guardian of Truth XXX: 17, p. 518
September 4, 1986