Truth Magazine

By Leon Goff

There is always a great need to restore people to confidence in New Testament teaching on these important themes. God’s truth does not need to be restored for it has never been lost or destroyed. The so-called “Restoration Movement” does not need to be restored, but men who have departed from the truth need to come back to New Testament teaching in all areas of belief and practice. The New Testament church does not need to be restored for it has never been destroyed, but men, and women who have apostatized from the doctrine of Christ need to come back to belief .and practice of New Testament teaching concerning the church (1 Tim. 4:1-2; Acts 20:28-32).

Controversy has raged, especially since the days of John Calvin and the Protestant reformers, over the place of faith and works in man’s justification. Calvinism has had wide influence upon protestant denominationalism in general, and those of the “Restoration Movement” have persistently fought the battle against Calvinistic influence with regard to faith and works. However, in recent years, many of us have been surprised and disturbed to see a number of preachers and brethren among churches of Christ promoting some of the Calvinian views relating to faith and works. Brethren, we need to know the difference between New Testament and Calvinistic teachings on salvation by faith and works.

New Testament Teaching on Faith

Justification by faith is a New Testament teaching (Rom. 5:1; 1:16,17; Heb. 10:38,39; Gal. 3:11,12), but the doctrine of justification by faith only is opposed to everything taught in the New Testament (James 2:14-24; Heb. 10:38-12:4; Rom. 6:17,18).

1. Justification by faith is justification by the gospel, the faith. Paul preached “the gospel” (Gal. 1:11), but in so doing he preached “the faith” (Gal. 1:23). He also wrote of the faith that was heard (Gal. 3:25), the faith that came (Gal. 3:23,25), the faith revealed (Gal. 3:23), and the “word of faith, which we preach” (Rom. 10:8). Jude speaks of “the faith which was once delivered to the saints” (v. 3). Then Paul wrote of the faith that was believed (Gal. 2:16; Rom. 3:22). But, does the existence of the gospel, the word of faith revealed, automatically assure everyone salvation? Only the universalist so affirms.

Justification by faith is not justification by an opinion (Heb. 11:29; the Egyptians had the opinion they could make it). Justification by faith necessarily includes justification by the gospel, for without this word of salvation from God man could not believe in his heart unto salvation (Rom. 10:17). The Israelites heard God’s word and marched by faith, but the Egyptians marched by opinion because God did not command them to march (Heb. 11:29).

2. Justification by faith is justification by belief in the heart of the individual produced by the preaching of the gospel, or the preaching of the faith (Rom. 1:16,17; 10: 8- 10). These Scriptures make it clear that believing is an act performed by man in his heart. These passages that show the importance of believing do not exclude other acts commanded in other Scriptures. For example, faith passages do not exclude repentance, confession, ot baptism simply because they do not specifically mention these acts.

3. Justification by faith is justification to the faith (Rom. 1:5; 16:25,26; Acts 6:7). Since “the faith” and “the gospel” are synonymous, then “obedience to the faith” and “obedience to the gospel” are equal ideas. Paul says that his Israelite brethren in the flesh were lost because “they have not all obeyed the gospel” (Rom. 10:16). At the same time he argued they were lost because they tried to be justified or made righteous by works of law and not by faith (Rom. 9:31,32). Therefore, Paul distinguishes between justification by works of law and salvation by obedience to the faith or the gospel.

In Hebrews 11, the list of Old Testament faithful is a demonstration of the kind of faith that is “to the saving of the soul” (Heb. 10:38,39). Saving faith was a faith that “offered,” “moved,” “prepared,” “obeyed,” “refused,” “chose,” “forsook Egypt,” “kept,” “passed through,” “marched,” etc. (Heb. 11). It was always an obedient faith, or a faith that obeyed.

In James 2:14-26, the point is the same. What kind of faith presents one acceptable, righteous, justified before God? Not a faith “without works” (2:20,26); not a faith that is alone” (2:17,24); which is described as “dead” (2:17,20,26); and one that does not profit (2:14-16). Saving faith is a faith that is perfected in works of, or obedience to the faith (2:21-25).

New Testament Teaching On Works

Just as there are different kinds of faith (dead, weak, alone, without works, and saving faith), there are different kinds of works. Both Webster and Vine define a work as being an “act” or “deed.”(1) The word is used to refer to an “act” or “deed” performed by (1) God (John 10:37; 14:10; Heb. 1:10); (2) Christ (Mt. 11:2; John 5:36); (3) the devil (John 8:41; 1 John 3:8); (4) Babylon (Rev. 18:6); (5) unbelievers (Mt. 23:3,5); and (6) by believers in Christ and God (Mt. 5:16; Rom. 13:3). It should be obvious that the works of the devil, Babylon, and unbelievers do not justify, but this does mean that works of no kind have anything to do with our salvation.

There are different kinds of works that professed believers sometimes perform: works or deeds that are the traditions, doctrines and commandments of men (Mt. 15:9), works done to receive the applause of men (Mt. 23:5); works of the law of Moses done after the New Testament came into force (Acts 13:39; Gal. 2:16; 3:16-25; Rom. 9:30-10:4); and works of sinless perfection by which a person would merit or earn salvation, or works, even though not perfectly sinless, in which a person has the attitude that he has paid for or earned his justification (Rom. 4:4,5; Eph. 2:8,9; Gal. 3: 10; Rom. 10:5). Again, it should be obvious that none of these works has anything to do with our salvation.

But, there is yet another kind of works of which the New Testament speaks, called works of faith (1 Thess. 1:3), or works that perfect faith (James 2:22); good works or works of God’s righteousness, because they are authorized or commanded by God. They are works, acts or righteousness done or performed by man arising out of the faith in the God who commanded the works (Tit. 3:8-14; Acts 10:34,35; 1 John 2:29; 3:7, 10). Even faith itself is called a work of this kind (John 6:28,29). This kind of works or obedience is absolutely necessary to our salvation (Heb. 11:6; 2 Thess. 1:7-9).

If we can understand that the act of believing (performed by man in his heart) is not a work that merits or earns salvation, why cannot we understand that the acts of repentance, confession of faith in Christ, and baptism in the name of Christ are not works that merit or earn salvation? They are, rather, works (acts/deeds) of faith performed by man that show confidence and trust in Christ our Savior as surely as the act of believing shows trust in Christ.

In fact, in Galatians 3:26-29, in the context in which Paul is setting forth justification by faith without “works of law,” he classifies baptism as an act under justification by faith, not under justification by law. He wrote that they were children of God by faith for (for the reason) that they had been baptized into Christ. In Galatians 5:1-6, Paul classifies circumcision under law by which we are not justified. Where did the idea originate that if a person is baptized under the commandment of Christ in order to receive forgiveness of sins he is saying by his act of baptism that he is sinlessly perfect and has earned his salvation? Not from the Bible, but from Calvinism. As the Bible does, we must distinguish between acts performed by man in faith toward Christ to receive forgiveness, and acts performed designed to say that I am so good that I do not need forgiveness, for I have earned salvation.

Calvinism In Contrast

Calvinism teaches that a person is a sinner before he ever commits one sin. He inherits at birth the guilt of Adam’s sin (Total Hereditary Depravity) and that “His will is not free . . . he will not – indeed he cannot – choose good over evil in the spiritual realm.”(2) He is not a sinner by choice, but he was born a sinner and has no choice but to sin. Secondly, Calvinism teaches that each person is chosen individually by God to salvation or to remain in condemnation of sin without any choice or without “any foreseen response or obedience on their part, such as faith, repentance, etc.”(3) (Unconditional Foreordination, Predestination and Election). Calvinists further state: “Thus election was not determined by, or conditioned upon, anything that men would do. . . . “(4) Thirdly, those elected to salvation are the only ones Jesus died for (Limited Atonement), and remember that the elect and non-elect are not such by their choice. Fourthly, that “the Holy Spirit extends to the elect a special inward call. . . (which is only to the elect) cannot be rejected. . . . By means of this special call the Spirit irresistibly draws sinners to Christ”(5) (Irresistible Grace). At this point even though they speak of the Spirit causing the elect to come freely and willingly, such a thought is contradictory because the point has already been admitted that they are irresistibly drawn (forced) to be saved. Lastly, Calvinism teaches the doctrine of the “Perseverance” of the saints, or “once saved, always saved.” They state: “True believers do fall into temptations, and they do commit grievous sins, but these sins do not cause them to lose their salvation or separate them from Christ.”(6) Why is this? “Christ, acting on behalf of his people, perfectly kept God’s law and thereby worked out a perfect righteousness which is imputed or credited to them the moment they are brought to faith in Him. . . Consequently, when his people are joined to him by faith, they are credited with perfect righteousness and are freed from all guilt and condemnation.”(7) In the Calvinist’s view, God would have to condemn His own Son in order to condemn one of the elect regardless of what sins he may commit and continue in.

Many Calvinists beg the question on this point (including Calvin himself)(8) by saying the elect will do good works and not evil. But they meet themselves coming back, arguing in one breath that what one does has nothing to do with his salvation, and in the next breath arguing that a person’s evil works is proof that he never was one of the elect. It cannot be both ways.

Calvinism teaches that one is a sinner and lost without his choice, then he is saved or left in a lost condition without his choice. Once he is saved, he could not be lost if he wanted to be, and if he is lost (non-elect) through no choice of his own, he could not choose to 6e saved even if he wanted to be.

In pointing out the consequences of Calvinism, I realize that I have not satisfied Calvinists by the manner in which I have commented upon their teaching, but I have shown the inescapable conclusions of these false doctrines. Remember, because Calvinism teaches that no kind of good work or obedience done by man has anything to do with his salvation, they are forced into the position that no evil works will condemn a Christian. If evil works condemned, then they would have to teach men the necessity of quitting evil works and doing good works in order to be saved. But, they are already committed against that proposition in spite of all the Scriptures that teach obedience of faith being necessary to salvation. Calvinism is not an innocent optional religious philosophy, but is a false system to the core, and will condemn one’s soul to hell.

Let us have the kind of faith in Christ that will lead us to do what He commands (Lk. 6:46).

Endnotes

1. Webster’s New Collegiate Dictionary; W.E. Vine, An Expository Dictionary of New Testament Words, Vol. IV, p. 231.

2. David N. Steele and Curtis C. Thomas, The Five Points of Calvinism, Presbyterian and Reformed Publishing Co., p. 16.

3. Ibid., p. 17.

4. Ibid., p. 30.

5. Ibid., p. 18.

6. Ibid., p. 56.

7. Ibid., pp. 38,39.

8. John Calvin, Institutes of the Christian Religion, Vol. II, Book III, Chap. XVII, 12.

9.(NOTE: No corresponding notation found in original document) Ibid., Book 111, Chap. X1, 14.

Guardian of Truth XXX: 11, pp. 333-334, 353
June 5, 1986

By James W. Adams

“All-sufficiency” is a compound term composed of two words: (1) all; (2) sufficiency. “Sufficiency” signifies: enough, equal to the end proposed,”and “all” means: totally, wholly, completely, without limitation. To speak of the “all-sufficiency of the Scriptures” is to say that they are completely equal to the accomplishment of the end for which they were designed by the God of Heaven. We must regard it as axiomatic that: whatever God institutes for specific purposes is

always totally adequate for the accomplishment of those purposes. Otherwise, God would not be God. Other articles in this special issue of Guardian of Truth address themselves to: “The Validity of the Restoration Principle” and “The Restoration of Respect for the Authority of the Bible. “‘ If one believes in the infinite wisdom, power, and goodness of God, the verbal inspiration and authority of the Scriptures, and in the validity of the “restoration Principle,” he cannot escape the necessity of embracing the conclusion that the Holy Scriptures are all-sufficient. The premise is irresistible. It never ceases to amaze, me, when those who profess to accept our first three propositions, theoretically and/or practically deny their obvious conclusion — the postulate that is the subject of this article. Yet, they do!

It should be obvious to them that: to deny, either theoretically or practically, the all-sufficiency of the Scriptures is tantamount to affirming that God was not wise enough to produce a revelation of Himself and His will that would complement man’s nature, capacity, spiritual and fleshly needs in his present, earthly environment, and his eternal destiny in the world to come. On the other hand, if it be acknowledged that God was wise enough to”produce such a revelation, we may conclude that He did not possess the power to do so. If it be admitted that He had the power to do , so, but did not, we are forced to conclude that He did not will to do so. This would impeach His benevolence — Hisgoodness. It is almost universally agreed among believers that man is a responsible and accountable being who will one day answer to God in judgment for “the deeds done in the body” (2 Cor. 5:10; Rom. 14:12). Hence, to repudiate the all-sufficiency of the Scriptures would be to impugn the justice of God. Under a system of justice, responsibility and accountability emanate from and their extent is determined by a universally available, intellectually intelligible, and totally inclusive standard of human conduct. Therefore, it is with supreme confidence that we affirm the all-sufficiency of the Scriptures with reference to the conviction and conversion of the alien sinner and the sanctification, and eternal salvation of the child of God, believe implicitly, as we do, in the infinite wisdom, power, justice and goodness of God.

Amplifying this point, it should be noted that one who believes in the verbal inspiration of the Scriptures is obliged to acknowledge their authority, unless he is prepared to repudiate the right, of God to rule his life. If he acknowledges the right of God to rule his life, the verbal inspiration and authority of the Scriptures, and human fallibility – the proneness of humans to err from the Divine standard, he is compelled to acquiesce in the validity of the “Restoration Principle”; that is, a return to the original, Divine standard in his faith and practice.

The Scriptures Attest Their Own All-Sufficiency

It has been established that the acceptance of the verbal inspiration and authority of the Scriptures demands an acceptance of their all-sufficiency. The Scriptures profess to be Divinely revealed and verbally inspired by the Holy Spirit. Note the following passages:

But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ (Gal. 1:11, 12).

But as it is written, Eye hato not seem, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. Now we have received, not the spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost (“the Spirit,” ASV) teacheth; combining spiritual things with spiritual (“words,” ASV) (1 Cor. 2:9-13).

The prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Spirit (2 Pet. 1:21).

It has also been established that the recognition and acceptance of the Scriptures as authoritative in the realm of religious faith and practice demand an acceptance of their “all-sufficiency.” Being Divinely revealed and verbally inspired by the Holy Spirit, the Scriptures represent themselves as being infallible, imperishable, and authoritative. The New Testament Scriptures characterize themselves as an inerrant and complete record of the word of Christ, either spoken in His own person while on earth or through His Holy Spirit inspired apostles and prophets after He ascended to His throne in heaven. They likewise represent themselves as being the standard of eternal judgment. Jesus affirmed the inerrancy and immutability of Scripture in general when He said: “Is it not written in your law, I said, Ye are gods? If he called them gods, unto whom the word of God came, and the Scripture cannot be broken; say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest, because I said, I am the Son of God?” (John 10.34-26) The expression “the Scripture cannot be broken,” affirms inerrancy and immutability.

It is acknowledged that the quotation of Jesus is from the Old Testament, yet His statement concerning Scripture is an appeal to a general principle governing all of the sacred writings. Jesus made it clear on many occasions that such was true of His words. Note several of these instances:

“Heaven and earth shall pass away, but my words shall not pass away” (Mt. 24.35). “He that rejecteth me, and receiveth not my words, hath one thatjudgeth him: the word that I have spoken, the same shall judge him in the last day” (John 12:48). “Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit: teaching them to observe all things whatsoever I commanded you. . . ” (Mt. 28:18-20a, ASV). “I testify to every man that heareth the words of the book of this prophecy, If any man shall add unto these things, God shall add unto him the plagues that are written in this book. And if any man shall take away from the words of the book of this prophecy, Godshall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book” (Rev. 22:18,19).

The inspired apostles and prophets of Jesus Christ likewise emphasized the inerrancy, inviolability, and authority of the words which the Lord spoke from heaven through them. They also set them forth as the standard of eternal judgment. Note several examples of this in the following Scriptures:

“If any man among you think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord” (1 Cor. 14:37). “If any man preach any other gospel unto you than that which we have preached unto you, let him be accursed” (Gal. 1:9). “If any man speak, let him speak as the oracles of God” (1 Pet. 4:11). “Whosoever goeth onward, and abideth not in the doctrine of Christ, hath not God. . . ” (2 John 9). “So speak ye, and so do, as they that shall be judged by the law of liberty” (Jas. 2:12).

On the basis of the preceding considerations, the conclusion is irresistible that: The gospel as God gave it is perfectly adapted to man as God made him and totally adequate for the accomplishment of the purposesfor which God gave it, hence “all-sufficient.” To the correctness of this conclusion, Paul and Peter, apostles of Christ, gave their inspired testimony: “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works” (2 Tim. 3:16,17). “Grace and peace be multiplied unto you through the knowledge of God and our Saviour Jesm Christ, according as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue” (2 Pet. 1:2,3).

The All-Sufficiency Of The Scriptures Practically Repudiated By Professed Christians

Many constituents of so-called “Christendom” give lip service to the all-sufficiency of the Scriptures while repudiating the principle in their practice. Roman Catholics do this. They profess to honor the Scriptures as the inspired word of God, but repudiate their all-sufficiency by recognizing two sources of authority, the “written word” and “the unwritten word.” By “unwritten word,” they mean Roman Catholic “tradition.” They believe that “the word” was delivered to the church at the beginning in unwritten form and that she was made the guardian and preserver of this “body of doctrine,” that the church has “infallibly” kept this body of doctrine “free from any admixture of error at each point of time, from its foundation to the end of the world.” This is accomplished, they believe, through “tradition.” This body of tradition they call “the deposit of faith,” and they insist that all Scripture be understood and applied by an “analogy of faith.” This simply means that Roman Catholic “tradition” supercedes the obvious, literal meaning of any statement of Scripture relative to matters of faith, and morals. This point of view is well illustrated in the decree of the Council of Trent in its fourth session: “No one, relying on his own skill, shall, — in matters of faith, and of morals pertaining to the edification of Christian doctrine, — wresting the sacred Scripture to his own senses, presume to interpret the said sacred Scripture contrary to the sense which holy mother Church, — whose it is to judge of the true sense and interpretation of the holy Scriptures, – hath held and doth hold; or even contrary to the unanimous consent of the Fathers. . . . ” Joseph-Dixon, Archbishop of Armagh and primate of all Ireland, explains this decree as follows: “The sum of this decree is, that no one is to presume, to interpret the scripture against that sense which the church has held and holds, nor against the unanimous consent of the fathers.” He goes on to say later, “We must not by any means, attach to any text of scripture such a sense, as would be irreconcilable with any portion of the doctrine, which the church teaches” (Introduction to the Sacred Scriptures, pp. 196-198).

In the formation of human creeds as bases of communion and fellowship, protestant denominations, despite their protestations to the contrary, repudiate the all-sufficiency of the revealed word of God. “Sold Scriptura” was one of the mottoes of the “Reformation” of the sixteenth century. This means “Scripture only,” yet those who originated it were flagrantly guilty of repudiating it in their practice by formulating human creeds around which their followers rallied and upon the basis of which they formed separate communions of professed believers.

We pose the following objections to human creeds in religion: (1) They are unreliable, because they are based on the mere inferences of fallible human wisdom, and understanding; (2) they are incomplete and inadequate, because, in the very nature of the case, they can contain no more than the combined wisdom and knowledge of the fallible men (however dignified) who formulate them; (3) they impeach, as we have previously established, the wisdom, power, and/or goodness of God because the sense of necessity that gave them birth is, within itself a repudiation of the all-sufficiency of the Scriptures; (4) they disparage, in the face of their existence, the revelatory work of the Holy Spirit – i.e., they are formed and promoted on the assumption of the inadequacy of the Holy Spirit’s revelation; (5) they are not apostolic in origin – the apostolic church had only the words of the Holy Spirit; and (6) they are either unnecessary or evil – if they contain only that which Scripture teaches (as denominational scholars insist) they are unnecessary, and if they contain less or more than the Scriptures, they are condemned (Gal. 1:6-12). It is often argued that they are essential to unity. This is absurd. With the formulation of every human creed in history, a new sect has been born. Jesus’ prayer for unity (John 17:20,21) was predicated on the words of the apostles as its basis. Unity was attained in the apostolic age without human creeds, hence why should they be needed now to achieve it?

Modern cults such as: so-called “Jehovah’s Witnesses,” Seventh Day Adventists, Mormons, and so-called “Christian Scientists,” while professing to recognize the Scriptures as inspired of God, repudiate their all-sufficiency by the reverence which they manifest toward the writings of The Watchtower Society, Ellen G. White, Joseph Smith, and Mary Baker Patterson Eddy.

Brethren among professed churches of Christ insist on the all-sufficiency of the Scriptures, yet deny it in practice by their inordinate reverence for the points of view of the dignitaries of “The Restoration Movement,” or the “consensus of the views held by the majority of the churches of Christ in the brotherhood.” Brethren likewise indict the all-sufficiency of the Scriptures when they form human organizations unknown to the word of God and/or convert local churches and elders into centralized agencies through which the churches generally function to perform Divine responsibilities. They indict the principle of all-sufficiency when they presume to add to the acts of social worship things not authorized by Scripture (such as mechanical instrumental music) or to the work of the church things purely social and recreational in their character. The only course consistent with the all-sufficiency the Scriptures is that expressed in the slogans which animated the churches in days. past: “To the law and to the testimony, if they speak not according to this word, it is because there is not light in them (Isa. 8:20); a thus saith the Lord for every act of Christian work or worship; let us call Bible things by Bible names and do Bible things in Bible ways; let us speak where the Bible speaks and remain silent where the Bible is silent.” Sad it is that brethren once dedicated to this course in religion, seek now for justification of religious faith and practice in a mythical “law of expediency” or smugly excuse obviously non-authorized teaching and practice with a shrug of the shoulders and a glib, “We do many things for which we do not have Scripture.”

Guardian of Truth XXX: 11, pp. 323-325
June 5, 1986

By Ferrell Jenkins

When God created the heavens and the earth He saw that it was very good (Gen. 1:31). Such is characteristic of everything God does. We cannot imagine that the Lord would do anything less than perfect. The church is a part of God’s grand scheme of redemption and is a reflection of the manifold wisdom of God (Eph. 3:10-11). One can not imagine that this new creation of God (Eph. 2:1-10) is less than good.

The Church Fully Equipped

The church for which Jesus shed His blood is fully equipped to do all the Lord gave it to do. Perhaps the greatest passage in the New Testament which sets forth this is Ephesians 4:7-16. The text teaches that Christ gave gifts unto men that the church might be filled (vv. 8, 10). Note carefully that this passage does not say that Christ gave “spiritual gifts” to men. It says, rather, that he gave gifts to “every one of us” (KJV), or to “each one of us” (NASB) (v. 7). Christ gave the gifts here considered to the whole church. The gifts were not “spiritual gifts,” but consisted of apostles, prophets, evangelists, pastors and teachers (v. 11). Note briefly the function of each.

(1) Apostles and prophets. These laid the foundation of the church by their teaching (Eph. 2:20). The prophets are New Testament prophets (cf. Acts 13: 1; 1 Cor. 12:28-29), chosen by the laying on of the apostles’ hands (Acts 19:6). We now have their work in the completed revelation (Eph. 3-1-5; 2 Tim. 3:16-17).

(2) Evangelists. These announce the good news, preach and teach the word of God (2 Tim. 2:2; 4:1-5).

(3) Pastors. Pastors are shepherds and are the same as overseers or elders (Acts 20:17,28; 1 Pet. 5:1-2; Phil. 1:1). Each local church is to have a plurality of pastors. The New Testament authorizes no organization smaller or larger than the local church for the collective functioning of the saints in the work of the church. Those who argue for a confederation of local churches overlook (or disregard) the fact that God gave pastors for the tending and oversight of the local church.

(4) Teachers. These give instructions in the faith (2 Tim. 2:2; Acts 13:1). There is a possibility that the phrase “pastors and teachers” refers to one function, that is, teaching pastors. Such does not affect our argumentation here and will not be considered further.

(5) Deacons. Deacons are not mentioned in Ephesians 4, but other Scriptures show that they are servants of the local church (Acts 6:1ff; Phil. 1:1).

Each of the “gifts,” workers or functionaries named by Paul in Ephesians 4 (apostles, prophets, evangelists, pastors and teachers) have in common the function of teaching. From this one should be able to draw some conclusion about the main purpose of the church and the primary thrust of its activity. It is true that some of these workers had “spiritual gifts” in New Testament times, but that is not what Paul says here. These workers are the gifts of Christ to the church in order to make it sufficient for His purpose.

The Purpose of the Gifts

The apostles, prophets, evangelists, pastors and teachers were given to the church “for the equipping of the saints” (NASB, v. 12). The King James Version uses the word “for” three times in this verse: “For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. ” The Greek text uses two different prepositions. The first “for” is from the Greek preposition pros, which is used “of the goal aimed at or striven toward . . . with conscious purpose for, of the purpose of, on behalf of . . . ” (Bauer, Arndt, Gingrich, & Danker, A Greek English Lexicon of the New Testament, p. 710). The goal or aim of the gifts is the perfecting of the saints. The second and third time the word “for” is used in the King James Version the Greek preposition is eis. This word means “in order to” (Bauer, p. 229). The Theological Dictionary of the New Testament says of the consecutive and final eis, “The preposition denotes the direction of an action to a specific end” (11:429).

Paul is teaching that God gave gifts so that (pros) the saints might be perfected in order that (eis) the saints might do the work of ministry or service in order that (eis) the body might be edified or builded up. Before we go too far we must look at the “perfecting of the saints.”

The word translated “perfecting” or “equipping” is from the Greek katartismos, which basically means “putting a thing or a person into the condition in which he or it ought to be.” The word is “used in surgery for setting a broken limb, or for putting a joint that is out of place back into its place. In politics it is used for bringing together opposing factions so that government can go on” (Barclay, The Letter to the Galatians and Ephesians, p. 176). In the New Testament it is used of “mending” nets (Mk. 1:19), or 46restoring” erring saints (Gal. 6:1). The saints must be perfected or they can never do what God intended for saints to do. We have seen that the Lord gave the “gifts” (workers, functionaries) necessary to perfect or equip the saints. Once the saints are perfected through teaching they will be able to do the work of ministry or service, and this in turn will result in the building up of the body.

The Work of Service (Ministry)

Brethren have commonly stated that the term “ministry” (Greek, diakonia) in verse 13 refers to the work of benevolence. It is true that the word is used of benevolence or relief in the following passages: Acts 6:1; 11:29; 12:25; Rom. 15:31; 2 Cor. 9:12,13. But the word is also used of the general ministry of a servant of the Lord in preaching and teaching. Notice some of the places where the word is used. (1) Paul frequently mentioned his “ministry” (2 Cor. 4:1; 6:3; 1 Tim. 1:12). (2) Timothy was instructed to “do the work of an evangelist, fulfill your ministry” (2 Tim. 4:5). (3) Paul stated that his “ministry” was to “testify solemnly of the gospel of the grace of God” (Acts 20:24). (4) He told the Corinthians that he robbed other churches that he might “serve” them (2 Cor. 11:8). What did Paul do when he ministered or served? Acts 18:5 explains that when Silas and Timothy came from Macedonia (obviously with the “wages” from the other churches) he “began devoting himself completely to the word. . . ” (NASB). It is clear from these passages that the word diakonia (ministry, service) is used of evangelism as well as benevolence.

Edifying or Building Up The Body

When the saints are perfected through teaching they are able to perform the acts of benevolence as well as the preaching and teaching which God expects of them. Paul states that this will lead to (eis) the edifying (building up) of the body of Christ. The word edifying (Greek, oikodome) is used figuratively “of spiritual strengthening. . . edifying, edification, building up. . . ” (Bauer, p. 559). As a congregation does its work of ministry (benevolence and evangelism) and worships and studies in God’s appointed way it will build up or edify itself in love (Eph. 4:16).

Summary

If the church is not being built up it is not because Christ failed to equip it adequately. He gave the essential gifts to the church. We have the work of the apostles and prophets in the revealed New Testament Scriptures. When evangelists, pastors, and teachers do their work of teaching and overseeing the saints will be perfected. Perfected saints will do the work of ministry or service (benevolence and evangelism), and this will cause the church to be builded up or edified. The church of Christ is sufficiently equipped to do everything the Lord wanted it to do. Each local church, under the oversight of its own pastors, can do everything God wanted the church to do.

Churches in New Testament times were able to provide for their own needy (Acts 6:1-6) and assist the needy of other churches (Acts 11:27-30; Rom. 15:25-26; 2 Cor. 8,9) without building or maintaining human organizations for the purpose. They were likewise sufficient to preach the gospel without forming missionary societies and without some of the congregations becoming sponsoring churches through which the others might work (cf. Acts 11:22-26; 13:14; Phil. 4:15-16; 1 Thess. 1-.8; 2 Cor. 11:8-9).

The all-sufficient church is the right relationship for every accountable person. A denial of the adequacy of the church to do the work God has assigned is an admission that the saints have not been “perfected,” and this in turn argues that Christ did not give the necessary “gifts” to get the job done. This kind of thinking is a reflection on the wisdom of God. “May he be glorified in the Church, and in Christ Jesus to the last generation of eternity” (Eph. 3:21, Knox).

Guardian of Truth XXX: 11, pp. 328-329
June 5, 1986

By S. Leonard Tyler

First Corinthians is a good book to support the evident need for calling attention to “The Restoration of New Testament Christianity.” Christians living in a modem, materialistic and atheistic orientated world must fight to keep their faith securely resting upon Divine Truth. Human wisdom, doctrines and philosophies weigh heavily upon the minds and hearts of Christians. They observe the momentary glory, recognition, pleasure, physical fulfillment and worldly success enjoyed by the unbelievers. They also feel the scornful attitude demonstrated toward believers as ignorant, uneducated, traditionally bound by the old narrow, outdated philosophical beliefs and impossible moral codes of by gone years.

Elders, preachers, teachers and parents are desperately seeking ways and means of holding men and women, especially young Christians (even their own boys and girls) in the “faith once and for all delivered.” Many are turning to promotional schemes, experimental demonstrations, feelings and “hallelujah out-bursts” of “I am happy; I love you; I care for you,” to hold them to God in true, saving faith. Such efforts appear, at the moment, to be working with “outbursts” of spontaneous singing or clapping of hands at the close of lectures or sermons; enthusiasm is very physical on every hand, but where are the substance and evidence to build and sustain true, saving faith? The religious influence at Corinth was mostly idolatrous and contributed greatly to the licentious conditions characterizing the city. Yet, Paul encourages, keep your faith in Christ.

Paul’s Approach

Paul began his letter by introducing himself as an apostle of the Lord. He addressed them as the church of God at Corinth, sanctified in Christ. They were behind in no gift. Christ is their hope into whose fellowship God had called them. He charged them to speak the same thing, to be of the same mind and judgment. He- then used the next four chapters to contrast the Wisdom and Power of God with the wisdom and power of man, the spiritual over the natural or fleshly. His next ten chapters deal with problems reported to him. Chapter fifteen gives Paul’s last arguments to establish and sustain their hope of the resurrection, immortality, and eternal life. He reaches the climax and presents his final and essential facts upon which the whole of the gospel message depends: the death, burial and resurrection of Jesus Christ, God’s Son and our Savior.

The Facts Of The Gospel

Paul proceeds to affirm three basic and essential facts of the gospel. He is not contending that these are the only facts contained in the gospel or the only essential facts for the complete message; all inspired truth is the word of God which produces and maintains saving faith (Jude 3; 2 Tim. 3:16-17; Rom. 10:17). Notwithstanding, these basic facts were forcefully preached and gave sufficient evidence to produce faith in their hearts and move them to obey (Heb. 11:1, 6; Jn. 20:30-3 1; 1 Jn. 5:4-5). The facts give reason enough to be essential and, upon acceptance, produce and sustain true, saving faith (Heb. 4:2; 10:39). Any person believing these facts (Christ’s death, burial and resurrection), has every reason to accept Jesus in absolute confidence of his own resurrection and immortality, even eternal life.

The Gospel Paul Preached

The gospel Paul preached has as its final and basic supporting evidence the death, burial and resurrection of Jesus Christ. The Corinthians received it, stood in it; and would be saved by it, Paul said, “If you keep in memory what I preached unto you.” The simple story of Christ’s death, burial and resurrection moved them to believe and obey Jesus as their Lord and Savior (Acts 18:8). Paul said, you stand in the same faith to live and by keeping your lives within the bounds of the faith, you will be saved eternally. The only questionable conditions are on man’s part, not the Lord’s. “If you keep in memory (if you hold fast, ASV) what I preached unto you.” Man has a responsibility. He must keep in mind the gospel and follow its directions. Doctrine is essential in believing (faith comes by hearing God’s word, Rom. 10:17), standing in it (living, walking by faith, 2 Cor. 5:7), and “by which also ye are saved” (being steadfast in the faith, 1 Cor. 15:58; Rom. 1:5; 1 Tim. 4:16). 1 Peter 1:9 expresses it, “receiving the end of your faith, even the salvation of your soul.” This must be held in mind for the practice of godliness is an essential part of the gospel message (Tit. 2:11-12). This leaves man without excuse, no reason for not understanding, believing sufficiently to accept the resurrected Lord. He insures (stands for) your-hope of the resurrection, immortality and eternal life (Jn. 5:28-29; 6:39-40; 11:25).

Unless you have believed “in vain”: first, unless the faith you hold is false. Paul affirms that no such thing can be possible, in the face of these facts. However, false teachers were among them and aroused some to question the genuineness of their faith. Any diversion from the preached word leads to a vain faith and inactivity deadens faith. James said, “Faith, if it hath not works, is dead, being alone” (Jas. 2:17,20).

If any departs from the teaching of Jesus and turns aside to the doctrines, commandments and philosophies of men faith becomes vain (Heb. 3:12; Matt. 15:9). How great is our responsibility to restore our focus on the facts of the gospel? Just as great as the value of the soul and its worth is more than all the world (Matt. 16:26). “Be thou faithful unto death. . . . Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life” (Rev. 2:10; Jas. 1:12).

Paul Stirs Up Their Pure Minds

“I delivered unto you,” he reminds them of what he preached when he first came among them, the gospel, the glad tidings. He says, “First of all.” Most commentators, apply this to the order of importance only. Notwithstanding, it seems, that both as to order of importance and order of time could well be the implication. He “first of all,” preached these facts when he first came among and they were moved by them to believe in Jesus. He declared the importance of the death, burial and resurrection of Jesus, in proving that He was indeed the Son of God, raised from the dead and stood as the surety of their own resurrection. For said he, “If Christ is not risen, then is our preaching vain, and your faith is also vain” (1 Cor. 15:14). “But now is Christ risen from the dead” (v. 20). Therefore, the resurrection is assured and our preaching is faith building unto eternal life. Now, how say some of you, “There is no resurrection!” He definitely preached that Jesus died, was buried, and arose from the dead. Jesus is alive. He preached the resurrection first in order of time to build faith because it is first in order of importance. Jesus is the Son of God and declares a wonderful and powerful truth, when he tells Mary and Martha, “I am the resurrection, and the life” (Jn. 11:25). Who can doubt it?

Paul continues, “That which I also received,” is not from man but heaven (1 Cor. 2:1-5, 10-13; 11:23). This message is divine, God’s truth, and will set one free. What power! What faith! What firmness of confidence! What absolute trust in the hope of the resurrection and eternal life in Jesus, our Lord and Master. Upon the acceptance of these facts, there is no room for doubt. The only logical response is, “Lord, I believe.”

Therefore, arise and obey Him for He is both Lord and Christ, the Savior of all. “If God be for us, who can be against us.” Jesus is risen. He is alive and speaks for His Father (Heb. 1:1-2). Hear the Father’s own words, “This is my beloved Son, in whom I am well pleased; hear ye him” (Matt. 17:5; 2 Pet. 1:17).

A reaffirmation of these facts will build faith, sustain faith and arouse within us a strong determination to live better, do more and teach others with full confidence. God will give the increase and bless.

Paul’s Affirmation Of The Three Basic Facts

Fact One: “How that Christ died for our sins according to the scriptures.” “According to the scriptures” means as it was revealed to him. This was not just a death. It was a vicarious death planned in the mind of God, “For our sins.”

Christ died is a Divine pronouncement (Matt. 27-28; Mk. 15-16; Luke 23-24; Jn. 19-20), “according to the scriptures.” If and when one reads all four of the gospel accounts of Jesus death, he certainly will be impressed with the shameful, humiliating even dehumanizing, ignominious manner in which He was treated. Then add the crucifixion with all its suffering, the piercing of His side, blood and water coming forth; the centurion’s expression, “Truly this man was the Son of God.” Also at Pilate’s request, another centurion was called and testified to the fact that Jesus was dead. Pilate, upon this information, gave Jesus’ body to Joseph of Arimathaea for burial. He was sure that Jesus was dead. How could anybody read these accounts with the credibility and doubt for one moment that Jesus died a real and historical death. (Please reread the accounts.)

Why Did Jesus Die?

There is no human reason to be given. It could be and only be a manifestation of Divine love and Wisdom of God. Therefore to answer our question, we suggest some biblical reasons for Christ coming to earth, living, suffering and dying.

1. “God so loved the world that he gave his only begotten Son.” That tells the whole motivating story (Jn. 3:16-18).

2. Christ gave Himself willingly, voluntarily and vicariously that sinful man might have forgiveness and live eternally in heaven (Jn. 10:18; Matt. 20:28).

3. He died to redeem fallen man and pay the ransom price for all (Gal. 3:13; 4:5; Tit. 2:14-15). Regardless of whether the texts have reference to the Jews or Gentiles, His death was essential for man’s redemption in Christ (Eph. 1:7-12; Col. 1:14; Heb. 9:22).

4. He died to fulfill Old Testament prophecy and establish a new covenant or dispensation (Eph. 2:14-16; Col. 2:14; Luke 24:46; Acts 2:16; Gal. 3:19,24). There are many New Testament texts confirming the fulfillment of Old Testament prophecies (Luke 24:44-49; Jn. 6:44-45; 12:32-34; Acts 13:20). Christ’s death was no accident, no humanly planned scheme to kill a human being. He died a vicarious death, “for our sins.”

5. Sin and death gave reason for Christ’s death to save man (2 Tim. 1: 10). Death was the last enemy to be conquered and required Christ’s dying for us (1 Pet. 3:18; 1 Cor. 15:56). He tasted death for all and freed us from the bondage of death (Heb. 2:9-10, 14-18; 4:14-16).

6. Christ died to become our high priest which necessitated the change of law (Heb. 7:12, 17, 24-28). He offered Himself as the sacrifice once for all and “sat down on the right hand of God” (Heb. 10: 10- 14). Thus, we through the “obedience of faith” can become “a royal priesthood” under Jesus Christ, our high priest (1 Pet. 2:5-10).

7. Jesus died to reconcile man to God (Eph. 2:16; 2 Cor. 5:17-19). If one is saved, he must be reconciled unto God in Christ. There is no other way (Col. 1:20-29). This can be accomplished through faith, repentance, confession and baptism (Gal. 3:26-27; Rom. 6:4; 1 Pet. 3:21-22).

8. Christ’s death was designed in the eternal mind of God for man’s salvation (Jn. 3:16-17; Gal. 1:4-5; 1 Pet. 2:24): “without shedding of blood is no remission” (Heb. 9:22). Thus, every reference in Holy Writ regarding Christ’s death ultimately leads to man’s redemption. His death is essential to establish the resurrection and gives firm assurance of immortality, eternal life (1 Cor. 15:12-20,47-58). If Christ did not die, He was not raised from the dead, there was no resurrection. But He died and our next fact confirms it.

Fact Two: “He was buried” (1 Cor. 15:4). Why make so much to do about the burial of Jesus’ body? There is not one miraculous thing characterized within the whole burial scene. It was foretold, notwithstanding; the burial was humanly expedited with no Divine intervention. There were some strange phenomenal occurrences but no miraculous manifestations at the burial.

The burial is here recorded as one of the basic, essential facts of the gospel. It is also recorded by all four gospel writers. Divine wisdom elevated this fact, the burial of Jesus’ body, to such importance that it is repeatedly recorded. The place it holds in the Divine record should mean something to us.

There are two every fundamental reasons for recording the burial of Christ’s body: (1) To sustain the fact that Jesus actually died, “He gave up the ghost.” He is dead and buried. (2) To confirm the absolute essentiality of the resurrection. He is dead and buried. There is no doubt about it. His own disciples went back to fishing. Thus, we need not wonder as to why they did not recognize Him walking along together and talking. They accepted the fact – He is dead and buried. He is no longer with us.

Great phenomenal preparations were made to secure the safety of Jesus’ tomb. Pilate told them, “Make it as sure as you can.” Why was this done and recorded? One reason, it answers beforehand most of the critics’ reasons for denying the resurrection. The grave clothes, the sealed stone door and the Roman guard to watch the tomb so no unlawful activities could interfere, substantiate the resurrection of Jesus Christ from the grave. Let us notice:

(1) The Swoon Theory. This theory affirms that Jesus was in an unconscious condition, but not actually dead. He revived and walked out of the tomb. Impossible? He could not have loosed the grave clothes, broken the seal and removed the huge stone door and walked out among the Roman guards and strolled aimlessly away unnoticed.

(2) The Thief Theory. (a) His disciples would steal His body or (b) His enemies might steal it. No man could have entered through the Roman guard and broken the seal, removed the stone door, taken up the body, placing the grave clothes neatly in the tomb and walked nonchalantly away with Jesus’ body.

Other lawful restrictions help answer the false claims for rejecting the resurrection. There were four death penalties announced against such: (1) Breaking the seal; (2) Allowing it to be broken; (3) Removing the body from the sepulcher; and (4) Sleeping on duty of the soldiers. Now who could/can in the face of all these established facts still hold to any theory rejecting the resurrection! There can be but one firmly established fact – Jesus was raised miraculously from the grave. That is our next point. Let us examine it.

Fact Three: “That he arose again the third day, according to the scriptures.” This affirms the resurrection of Jesus from the dead, “according to the scriptures.” No one can believe the Scriptures without believing that Jesus arose from the dead and no one can doubt the resurrection without rejecting the Scriptures. It is a biblical fact – Jesus Christ arose from the dead.

Paul hangs every tenet of faith, preaching and hope contained in the gospel and offered in Christ upon these three basic facts: the death, burial and resurrection. He said, “If there is no resurrection . . . Christ is not risen, our preaching is vain and your faith is also vain; we are false witnesses, the dead raise not, ye are yet in your sins, those fallen asleep in Christ are perished, if in this life only we have hope in Christ, we are of all men most miserable.” Then he declares, “But Christ is risen from the dead. . . . By man came death, by man came also the resurrection of the dead” (1 Cor. 15:12-21).

After Jesus’ resurrection, He was forty days among them and appeared at least on eleven different occasions: (1) To Mary Magdalene (Mk. 16:9; Jn. 20:11-18); (2) To the other women (Matt. 28:9); (3) To Peter (Luke 24:34); (4) To the two men on the road to Emmaus (Luke 24:13-15); (5) To the ten men in the upper room (Jn. 20:19-24); (6) The next first day of the week, He appeared again with Thomas present (Jn. 20:26-29); (7) To more than five hundred at one time (1 Cor. 15:6). (8) To James (1 Cor. 15:7); (9) To Peter, Thomas, Nathaniel, James, John, and two others (Jn. 21:2); (10) To those on the mount of Olives, on which occasion He was taken up from them (Acts 1:6-12); and last of all (11), He appeared unto Paul (Acts 9:1-19; 22:121; 26:1-23; 1 Cor. 15:8). These appearances during the forty days forevermore refute the so-called “Hallucination Theory” that Jesus’ disciples wanted Him raised so much that they just imagined, dreamed or saw Him in a vision. This is incredible. Talk about the figment of somebody’s imagination, this is it! Too many intelligent people saw Him alive, believed and followed Him even unto death. Honesty demands that one accepts Jesus, if he believes these facts. They need to be preached around the world.

Luke introduces the book of Acts with the strongest affirmation that Jesus proved Himself to be the Son of God, when “he showed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God” (Acts 1:3). This evidence established faith in Jesus and moved the believers to obey Him as Lord and Savior (Acts 2:41-42).

Peter, in the first sermon ever preached under the great commission, declared “Ye have taken, and by wicked hands have crucified and slain: whom God hath raised up, having loosed the pains of death.” He reminded them that David spoke of Jesus whom God would raise up to sit upon His throne, “He seeing this before spoke of the resurrection of Christ.” Then he declared, “This same Jesus hath God raised up whereof we all are witnesses. . . . Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.” Those who received the word believed and were baptized and continued in the apostles’ doctrine (Acts 2:22-42). The facts of the gospel will convince people that Jesus is the risen Lord and move them to obey Him (Luke 6:46; Heb. 5:9; 11:1).

Paul wrote concerning the Ephesians’ inheritance and hope and tells them when and where God accomplished it, “Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in heavenly places. . . . And gave him to be the head over all things to the church, which is his body, the fulness of him that filleth all in all” (Eph. 1:19-23). This is “when Christ ascended up on high, he led captivity captive and gave gifts unto men” (Eph. 4:8). Therefore Christ is sitting and reigning upon the throne of His glory today. And “he must reign till he hath put all enemies under his feet. The last enemy that shall be destroyed is death” (1 Cor. 15:25-26). Then God judges “the world in righteousness by that man whom he hath ordained and hath given assurance to all men, in that he hath raised him from the dead” (Acts 17:31).

We must focus interest on these facts today for this was the purpose God raised up His Son Jesus, “sent him to bless you, in turning away every one of you from his iniquities” (Acts 3:26). Peter and John were arrested because they “preached through Jesus the resurrection from the dead” and gave Him as the power and name by which they restored the lame man’s health (Acts 4:2,10).

The great and moving eleventh chapter of Hebrews was written, I believe, to encourage faithfulness to the Lord. He lists some heroes of faith of bygone years as witnesses to us that it pays to be true to the Lord in any circumstance, condition, situation, society or world in which we live. Then he turns, as it were, and says to all Christians, “Let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.”

We rest our case for the restoration of focus on the facts of the gospel upon the death, burial and resurrection of the ascended and reigning Christ. These are essential facts, unmoveable piers, upon which our faith rests and our hope in Christ is stayed. May we believe, live and teach them “to the saving of our soul.”

Guardian of Truth XXX: 11, pp. 326-327, 354-355
June 5, 1986