Truth Magazine

By Larry Ray Hafley

In discussions with Baptist preachers on the possibility of apostasy, they often flee and flock to 1 John 2:1,2, “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: And he is the propitiation for our sins; and not for ours only, but also for the sins of the whole world.” Their argument runs something like this, “If I sin as a child of God, I have Jesus Christ, the righteous, as my atonement. His blood forgives and cleanses me from all sin. Therefore, I cannot be lost. If so, then the promise of Jesus as my Advocate means nothing.”

Reply To The Argument

First, one should never reply to an argument in such a way as to convey the idea that he is answering Scripture. No one should appear to void the promise and hope of I John 2:1,2 or any other passage. No one denies that Jesus is our advocate, our propitiation. No one doubts that the blood of the Son of God cleanses the child of God “from all sin” (1 Jn. 1:7). Let that be clear.

Second, is the cleansing, the forgiveness, the advocacy, the propitiation, conditional or unconditional? Must the erring child of God respond to his sin in repentance, confession and prayer, or is he automatically forgiven? This question must be addressed. Of course, the Bible teaches that the erring child of God must be restored and converted (Gal. 6:1; Jas. 5:19,20). He must repent, confess and pray in order to be given life (Acts 8:22; 1 Jn. 1:9; 5:16).

Third, it may be objected that the sin discussed does not condemn the sinner; it does not cause him to be in a state of spiritual death. If not, then why use a passage that refers to our advocate, propitiation? If the sin does not cause one to be separated from God, do the “sins of the whole world” cause them to be separated from God?

Fourth, is the alien sinner, one who has never named the name of Christ, saved conditionally or unconditionally by the propitiation? Observe that the passage says that Christ is the propitiation for “the sins of the whole world.” Is that propitiation conditional or unconditional? “That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved” (Rom. 10:9). Even our Baptist opponents believe that the alien sinner is saved conditionally by the atonement of Christ. If the alien is cleansed and forgiven conditionally, then why is the child of God who sins cleansed unconditionally? Yes, Jesus is the propitiation for our sins, but not for ours only, but also for the sins of the whole world. If the child of God is unconditionally forgiven, why is not the alien unconditionally forgiven? If the sins of the child of God do not cause him to be lost, why do the sins of the aliens cause them to be lost?

Finally, no one questions the perfect efficacy, the complete atonement of the blood of the Son of God, but that is not the issue regarding the possibility of apostasy. The question is, “Are there any steps, terms or conditions that one must obey in order to be cleansed and forgiven?” And, further, if one ignores or fails to comply with these conditions, is he forgiven anyway? If so, what about the alien sinner? By answering the questions, you can answer the Baptist argument.

Guardian of Truth XXX: 16, p. 498
August 21, 1986

By Edward O. Bragwell, Sr.

Introduction:

A. 1 Peter was written to help Christians in a time of severe suffering and abuse (4:12-19).

B. 1 Peter reminds us of the transient nature of life on earth.

1. “Sojourning here” (1:17).

2. “Sojourners and pilgrims” (2:11).

3. “All flesh is as grass. . . ” (1:24).

C. 1 Peter outlines three basic ways that Christians are to spend their time on earth.

Discussion:

I. In Hopefulness.

A. Good reason to hope (3:15).

1. The resurrection of Jesus (1:3-9).

2. The testimony of the prophets (1:10-12).

3. The incorruptible and eternal word (1:18-25).

B. Hope of inheritance in heaven (1:3,4).

1. Sojourning here.

2. Citizens of heaven, going home (cf. Phil. 3:20).

II. In Humbleness.

A. Humble obedience to God (1:13,14; 5:6).

B. Humble submission to all legitimate authority.

1. Citizens to government (3:13-17).

2. Servants to masters (3:18).

3. Wives to husbands (3:1-7).

4. Flock to elders (5:1-5).

C. Humble submission to abuse (2:18-25).

1. By unjust critics (2:12).

2. By harsh masters (2:18-25).

3. By persecutors (4:14-16).

4. Will do more good in long run than returning in kind.

D. Even Christians with authority must be humble (5:5-7).

1. Masters are subject to higher authority.

2. Governing officials are subject to higher power.

3. Husbands are subject to higher authority.

4. Elders are subject to higher authority (5:3-5).

5. Christians in these positions of authority are careful not to abuse it, because they are also under authority (cf. 1 Pet. 3:7; 5:3,4).

E. Even Christ submitted to unjust treatment. Look what it accomplished (3:17-22).

III. In Holiness.

A. In order to be obedient children (1:13-15).

B. In order to grow (2:1-3).

C. In order to proclaim His praises (2:1-10).

D. In order to silence the enemies of the Lord (2:11,12).

E. In order to put our critics to shame (3:15,16).

Conclusion:

A. “This world is not my home, I am just passing through.”

B. A temptation to demand our dues in this life.

1. Human nature says, “I don’t have to take anything off anybody.”

2. Human nature says, “You are stepping on my rights, I don’t intend to allow it.”

C. Christian realizes that what we suffer here will not hinder his hope.

D. Christian realizes that a proper reaction to mistreatment can be a testimony to his faith and may even have a positive effect on those who mistreat him.

E. Christian realizes that a submissive, holy and hopeful life will bring him more lasting protection from real harm.

Guardian of Truth XXX: 16, p. 495
August 21, 1986

By Johnie Edwards

The command to “rejoice with those who rejoice” is a neglected command. Paul said, “Rejoice with them that do rejoice, and weep with them that weep” (Rom. 12:15).

Some To Rejoice With

(1) When One First Becomes A Christian. When the Ethiopian eunuch obeyed the gospel, the Bible says that “he went on his way rejoicing” (Acts 8:39). What a shame that more do not wait around until one has dressed from the waters of baptism to rejoice with the new convert.

(2) When Your Friends Rejoice. Too often we are jealous of those who have occasion to rejoice. Jealousy is sometimes the cause of sinful actions; the actions of Joseph’s brethren are a good example of this. The Bible says for us to “rejoice with them that do rejoice” (Rom. 12:15).

(3) When Folks Walk In The Truth. John said, “I rejoiced greatly that I found of thy children walking in truth as we have received a commandment from the Father” (2 Jn. 4). How long has it been since you told a fellow-member, “I am glad that you are a Christian and that you are walking in the truth”?

(4) When The Gospel Is Preached. We need more people who are glad to see the gospel being preached. Remember the results of Philip going down to the city of Samaria and preaching Christ? The comment was, “there was great joy in that city” (Acts 8:8). Sowing the seed of the gospel and reaping souls ought to be a joy. The Psalmist said, “They that sow in tears shall reap in joy. He that goeth forth and weepeth, bearing precious seed shall doubtless come again with rejoicing, bringing his sheaves with him” (Psa. 126:5-6). The apostle Paul said, “What then, not withstanding, every way, whether in pretense, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice” (Phil. 1:18).

(5) When The Lost Are Found. I am often saddened by the lack of care and concern when the lost return to the fold. One need only read the story of the lost in Luke 15 to see the attitude needed regarding the lost. When the lost sheep was found the text says, “And when he hath found it, he layeth it on his shoulders, rejoicing” (Lk. 15:5). He encouraged others to “Rejoice with me; for I have found my sheep which was lost” (Lk. 15:6). There was rejoicing at the finding of the lost coin and the father was glad to see his lost son return. “But when he was a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him” (Lk. 15:20). A lot of my brethren would never think of treating such a sinner with such love and kindness. No wonder we restore such few who leave the fold! The Bible says, “Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth” (Lk. 15:10).

(6) When There Is Unity Among Brethren. There is entirely too much discord among brethren and God hates it (Prov. 6:19). Paul wrote the Philippians, “Fulfil ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind” (Phil. 2:2). What a joy to find brethren who are of one accord and one mind. Paul urged the Corinthians to “speak the same thing, and that there be no divisions among you” but that ye be perfectly joined together in the same mind and in the same judgment” (1 Cor. 1:10). One thing that is hindering our growth in a lot of places today is brethren fussing and fighting among themselves. Paul warned the Galatians, “But if ye bite and devour one another, take heed that ye be not consumed one of another” (Gal. 5:15). We all need to be reminded, “Behold, how good and how pleasant it is for brethren to dwell together in unity” (Psa. 133:1).

(7) When Your Name Is Enrolled In Heaven. The apostles of Christ had lots of powers but the greatest thing they had to rejoice over was their names were enrolled in heaven. Jesus told them, “Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven” (Lk. 10:19-20). You will be among the rejoicing at judgment to find your name written in heaven.

Guardian of Truth XXX: 17, pp. 513, 535
September 4, 1986

By Hoyt H. Houchen

Question: In conquering the land of Canaan, why were innocent children killed along with their wicked parents (Deut. 20.16,17)? In view of Ezekiel 18:20, was this fair?

Reply: In the conquest of Canaan and in the subsequent history of Israel, God did include the killing of children along with their wicked parents. The reference in Deuteronomy 20:16,17 (referred to in the question) is the instruction of Moses concerning the future conquest of Canaan. He commanded Israel: “But of the cities of these peoples, that Jehovah thy God giveth thee for an inheritance, thou shalt save alive nothing that breatheth; but thou shalt utterly destroy them: the Hittite, and the Amorite, the Canaanite, and the Perizzite, the Hivite, and the Jebusite; as Jehovah thy God hath commanded thee.”

Calvinists think they have an explanation for God’s command to have the children killed, as well as the adults. They believe that since infants are born guilty of sin they are therefore liable to God’s wrath. But infants and unaccountable children are not guilty of sin. The Bible teaches that sin is the transgression of God’s law (1 Jn. 3:4), so infants have not violated the law; therefore, they are not sinners. Persons become sinners when they become accountable and then transgress the law. Adam and Eve became sinners when they committed sin; obviously, they were not born sinners. Furthermore, the guilt of sin is not transmitted from parents to children. Paul wrote: “Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all men, for that all sinned” (Rom. 5:12). It is to be noted as to what is passed unto all men. Death is passed unto all men – not sin, but death.

Death is the consequence of sin. There is a difference between consequence and guilt. Some infants die because of the consequence of sin, but that is far different from being born sinners. So, the idea that God had children put to death because they were sinners is eliminated. “The soul that sinneth, it shall die: the son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son. . . ” (Ezek. 18:20). A plainer verse against inherited sin cannot be found. This verse, along with many others, teaches that each one bears his own iniquity. Guilt is not transmitted from generation to generation. The child is not condemned or punished for sin which has been committed by his parent, but this truth is contradicted by the Calvinistic doctrine of hereditary total depravity. Children were not executed because they had sinned, as we have seen.

Atheists charge God with injustice and cite such cases of God commanding that infants be slain with the adults. in the Oliphant-Smith Debate, Charles Smith (an atheist) charged the God revealed in the Bible with cruelty. He referred to the case of God commanding Saul, “Now go and smite Amalek, and utterly destroy all that they have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass” (1 Sam. 15:3). (See The Oliphant-Smith Debate, p. 120.)

We may not always understand why the innocent must sometimes suffer for the guilty. A point to consider in answer to the question asked, is that death is sometimes more merciful than life. In the case of the Canaanites, who were engaged in idolatry and immorality, it would be better for their children to perish in infancy than to grow up in an environment of vice and become vile sinners like their parents. Also, we know that bearing another’s burdens may cause the innocent to suffer. The atonement is an illustration of this principle. Jesus gave Himself that others might live. Here was the innocent Son of God who suffered for the guilty – the righteous for sinners (Rom. 5:7,8). We do not know all the answers to moral difficulties; for, we cannot always know God’s mind. If we did, we would be infinite. We only know God’s mind to the extent that He has revealed it to us. Let us be aware that God, who is the Giver of life, may take away life as He chooses. This is His prerogative. Our task is to trust Him in all things, realizing that He is omniscient and that His judgments are far beyond those of man. “O the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out! For who hath known the mind of the Lord? or who hath been his counselor?” (Rom. 11:33, 34)

Guardian of Truth XXX: 17, p. 517
September 4, 1986