Truth Magazine

By Leslie Diestelkamp

In the last issue of Guardian of Truth I had an article entitled “A Requested Affirmation.” Brother Mike Willis had repeatedly asked me to write an affirmative of my convictions regarding forgiveness for the Christian. I submitted that affirmative with the understanding that I then be allowed to present a negative regarding some of the teaching Mike has done on this same subject.

I have genuine appreciation for many, many fine articles in Guardian of Truth in recent times, but I have serious negatives to offer with regard to many of Mike’s editorials over the last several years. In this brief review, it will be impractical for me to quote at length from the many editorials to which I object, but in a letter to me dated October 8, 1984, Mike summed up those arguments he had made, and did so very neatly and briefly. I quote his full paragraph as follows:

For the sake of further clarification regarding my views of what sin does to a person in order that both of us can understand each other more accurately, let me make these comments. I believe that any time a Christian commits a sin, he stands condemned (Gal. 2:14) or he dies spiritually (Gen. 3). In order to be forgiven of that sin, he must repent of his sin, confess it, and pray for forgiveness from the Lord. I do not believe that a man can stand justified before God so long as he continues in the practice of sin. Though there are many circumstances which brethren can imagine to which I cannot give the answer, I know of no Bible verse to which I can direct a man who commits a sin of weakness, ignorance, inadvertence, or presumption which teaches that he can stand justified in the sight of God without ceasing the practice of his sin.

After years of correspondence with Mike, I believe the above paragraph does indeed express exactly what Mike believes and teaches. If you would add up all that he has written on this subject, the above paragraph would summarize it all. So let us consider, as follows:

Reviewing Each Sentence

1. Mike says that anytime a Christian sins he dies spiritually, or stands condemned. Let’s try that on for size! The brethren at Corinth were guilty of division, of compromising with immorality, of going to law with each other, of mis-use of the Lord’s supper and of some other things. Yet Paul addressed them in the first chapter of his first epistle to them with very endearing terms and with no indication that they were dead spiritually. Peter was weak in the flesh and was guilty of dissimulation — needed to be blamed — but there is no indication that he was lost at the time (and we don’t even know what his reaction was to Paul’s scolding). Paul admitted that he had to struggle with his own flesh and that he sometimes didn’t do what he wanted to do, etc. (see Rom. 7:14-25; 1 Cor. 9:26, 27).

Certainly, if we live in sin (Rom. 6:1,2), we die spiritually and stand condemned. If we practice the “works of the flesh,” we cannot enter the kingdom of God (see Gal. 5:19-21). There are sins unto death” and “sins not unto death” (1 Jn. 5:16). Most of all, there are people who sin whose hearts are not right with God (Acts 8:21), and there are those who sin whose hearts are indeed right with God and whom God forgives. For example, Ananias and Sapphira lied and died. Abraham hod three times and lived (see Acts 5:1-10; Gen. 12:13; 20:5; 26:7). This does not mean that sincerity will save a person who follows a false doctrine and thus is not “in Christ,” or who does not follow faithfully. But it surely does mean that some sins of weakness, ignorance or inadvertence that are committed by faithful Christians whose hearts are right with God, are forgiven and not reckoned against those people (see Rom. 4:7,8; 1 Jn. 2:1).

2. Mike says that in order to receive forgiveness of that sin “he must repent of his sin, confess it and pray.” Of course, the faithful Christian will always have a penitent attitude that motivates him to pray, “God be merciful to me a sinner” (Lk. 18:13) and “Cleanse thou me from secret faults” (Psa. 19:12). But notice that Mike’s statement suggests that each sin must be identified by the person involved. He steadfastly denies that each sin must be specified but what else do those statements mean? He speaks of “that sin” and “confess it.”

Now suppose you offend your brother but you do not know you offended him. He never tells you. You die without knowing about it. Or suppose you tell a lie, but you did not know it was a lie. And you never find out. Or suppose you use a euphemism that actually is profanity, but you don’t know that is its meaning. You never find that out. Scores of such examples could be mentioned. My point is this: Is there anyone who will affirm that he knows perfectly every truth, that he follows perfectly that which he does know and that he perceives perfectly all of his own faults? Who is so arrogant?

3. Mike says he does not believe one can be justified as long as he continues in the practice of his sin. Well, certainly one who “lives in sin,” that is, practices those sins that constitute him as living after the flesh and not after the Spirit-one who walks in darkness and not in the light-that person has no promise of forgiveness. But one whose heart is right with God will not live in such sins-he will not practice the “works of the flesh.” Yet, his heart may be right even when he does not know everything, and when he still has some weaknesses of the flesh. Indeed, every humble Christian will acknowledge that this is his condition. If it were not so, he would need no Savior, no justification, no grace. He could lift up his clenched fist and say, “I am good enough.”

4. Mike says he knows of no Scripture that promises justification to a person “without ceasing the practice of sin.” John said, “. . . sin not. And if any man sin, we have an advocate with the Father” (1 Jn. 2: 1). He didn’t say, “Sin not and if you cease from sin, then you have an advocate.”

A few people who carelessly read what I have written, or who read with preconceived notion, will say I am excusing sinfulness and am giving license to ignorance, etc. But those who read carefully and without bias will see that: (a) I teach that the Scriptures condemn all sin (Rom. 6:23); (b) I teach that “the works of the flesh,” rebellion and rejection constitute one unfaithful and without forgiveness (Gal. 5:19-21; Heb. 10:29; etc.); (c) I teach that we must “resist the devil” and “draw near to God” (Jas. 4:7,8).

At the same time you will see that I teach a doctrine of hope and assurance. We don’t have to live in fear and dread. We don’t have to despair because we find weaknesses in our own lives. Our hope is not in human merit (perfection) but our hope is Christ, the sinless, suffering, sacrificed Savior of all who come to God by Him (see Heb. 4:15; 5:8,9; 9:24~28; 7:25). In Him we “have a strong consolation,” the “hope which is an anchor of the soul, both sure and steadfast” (Heb. 6:18,19).

Conclusion

In concluding this “Necessary Negative,” I point out that the views Brother Mike Willis has advocated really mean there is no hope at all unless there is perfect discernment, perfect application, and perfect perception of self. But I have also shown there is genuine assurance if a Christian maintains a heart that is right with God and a devotion that keeps him walking in the light and walking not after the flesh but after the Spirit (1 Jn. 1:7; Rom. 8:14).

Guardian of Truth XXIX: 12, pp. 368-370
June 20, 1985

By Lewis Willis

(Author’s Note: The information that follows is not original with me in its content or arrangement. It has passed among the preaching Willis boys for a number of years. I have no idea who the original author was. However, it is good information and usable in this form. In 1984 1 used it in a one-night public exchange with a Holiness preacher, and he would not so much as give it consideration. I hope it will help some of you who read this.)

We hear the testimony and the claims of miraculous healings on a regular basis. We need some information which will help us to distinguish between truth and error regarding this matter. We shall set forth the significant characteristics of the miracles which we read about in the New Testament. With this information, and by comparing modem claims, we can easily see that the so-called healings of today are phony. Following is what we learn about New Testament miracles.

1. The healings occurred instantaneously (Matt. 8:3,15; 9:27-30).

2. Faith was not always required in the one being healed (Jn. 5:13).

3. All kinds of healings were done (Matt. 4:24; 8:16; 9:35).

4. Not just headaches and sinus trouble (Matt. 15:30; Lk. 17:11-19).

5. The healings were open for public scrutiny-that is why they were so effective (Matt. 12:9,13-14; Acts 3:16; 4:21; 9:35).

6. The person healed was completely healed or made whole; he did not need to wear glasses after a cataract was removed (Matt. 12:13; Acts 3:16; 4:9).

7. The healing was acknowledged even by the enemies of truth (Matt. 12:13-14; Acts 2:22; 4:16).

8. They were always God-glorifying — not man glorifying (Acts 3:9).

9. They supported truth and not error (Heb. 2:34).

10. The healings were not used to establish and maintain a denomination.

11. Those who were healed were not always present (Matt. 8:5-13).

12. Sometimes people were healed because of the faith of other people (Matt. 8:8,10,13).

13. Jesus and the apostles did not claim that God would heal everybody and then go about with a disease themselves.

14. In New Testament healings, there was no preliminary investigation to “weed out” hard cases.

15. They did not try to heal and fail, blaming their failure on the sick. If a failure occurred, it was due to the faithlessness of the healer (Matt. 17:20).

16. They did not say it was impossible to perform a miracle because unbelievers were present (Mk. 3:2).

17. No social healing services were conducted.

18. An emotion-charged atmosphere was not required for success healing.

When you find it necessary to deal with the modem claims regarding miracles, take this information and see if the modern claims meet these requirements. If not, you can be assured that the Devil is at work again and you know what to do with the works of the Devil.

Guardian of Truth XXIX: 12, p. 362
June 20, 1985

By Ronny Milliner

Even Jesus had enemies. And in spite of how good and kind we may be, we too will have enemies. How should we act toward them? Paul answers in Romans 12:17-21.

Suppressing Revenge

Paul begin his instruction by saying, “Repay no one evil for evil” (12:17a). David had the opportunity to take the life of the one who sought his life, but he left the matter in the hands of the Lord (1 Sam. 26:8-11, 17-25). Let us follow his example and heed the advice of the wise man. “Do not say, I will do to him just as he has done to me; I will render to the man according to his work” (Prov. 24:29).

Studying What Is Good For All

A good principle to follow is, “Have regard for good things in the sight of all men” (12:17b). The word translated “regard” mans “to take thought for, provide” (Vine, p. 227). The word “good” here mans that which is “admirable, becoming . . . fair, right, honorable” (Vine, p. 229). Paul was one wanting to provide “honorable things, not only in the sight of the Lord, but also in the sight of men” (2 Cor. 8:21).

Seeking Peace

“Blessed are the peacemakers,” Jesus had said (Mt. 5:9). So, Paul encouraged the Roman Christians, “If it is possible, as much as depends on you, live peaceably will all men” (12:18). The Christian should always be willing to take the first step toward peace. There are some who will not want peace. But, “as much as depends on” us, we should strive for peace.

Surrendering Them To God

Verse nineteen reads, “Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, Vengeance is Mine, I will repay, says the Lord.” Revenge is not to be a part of the Christian’s vocabulary. “Do not say, I will recompense evil; wait for the Lord, and He will save you” (Prov. 20:22). We dare not usurp the Lord’s right. When our enemies oppress us, let us remember “the Lord is the avenger of all” (1 Thess. 4:6).

Supporting Them

The apostle next quotes from Proverbs 25:21-22. “Therefore if your enemy hungers, feed him; If he thirsts, give him a drink; For in so doing you will heap coals of fire on his head” (12:20). Jesus taught that we should love our enemies, do good to them, bless them, and pray for them (Lk. 6:27-36). This type of response is how we “heap coals of fire on his head.”

Subduing Evil

The closing exhortation is, “Do not overcome by evil, but overcome evil with good” (12:21). What does it accomplish for us to return evil for evil? We would just be lowering ourselves to the same level as our enemies. Instead, the way of victory over evil is by doing good. Jesus could have called down twelve legion of angels on His enemies (Mt. 26:53). Instead, He prayed for their forgiveness (Lk. 23:34).

Conclusion

How peaceful the world would be if these words were followed by all! How many church fusses and division could be avoided if these words were followed by all of God’s people! Let each of us resolve in our hearts to put these words into practice.

Guardian of Truth XXIX: 12, p. 364
June 20, 1985

By Larry Ray Hafley

Yet I supposed It necessary to send to you Epaphroditus my brother, and companion In labor, and fellow soldier, but your messenger, and be that ministered to my wants. For be longed after you all, and was full of heaviness, because that ye had heard that be had been sick. For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow. I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful. Receive him therefore in the Lord with all gladness; and hold such in reputation: Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me (Phil 2:25-30).

In all the annals of sacred or secular writing, one could find no man, save the Savior Himself, who was more self-sacrificing than the character the compassionate apostle describes. Epaphroditus abandoned personal considerations and surrendered himself in ministry unto Paul and “the work of Christ.” Let us survey the description of this esteemed man.

First, the threefold tribute — “my brother, and companion in labor, and fellow soldier” — is especially revealing.

Brother

One of the great sources of strength in the family is the love of brothers for one another. How true it is in the family of God! Sympathy and support are provided by brethren who have love for one another. Paul needed both. As a prisoner on “death row,” he required the comfort of Epaphroditus. Perhaps more than “the things” which he brought (Phil. 4:8), Paul needed the soothing succor of brotherly communion, for it is as Job said in the long ago, “a brother is born for adversity” (Job 11:17).

Fellow Laborer

Work performed alone can become tedious and mentally depressing. However, one who shares the burden and lends a shoulder of assistance can make even the most toilsome work easier to bear. The Philippians knew Paul’s penchant for tireless, relentless, ceaseless labor (cf. 1 Tbess. 2:9). Thus, when he wrote that Epaphroditus was a “companion in labor, ” they knew the strain he had been under. Epaphroditus did not shrink from the demands of duty. He relished it to the point that he nearly ruined his health and lost his life.

We would do well to emulate and imitate such behavior. Of course, God expects us to use moderation and temperance in all things, but for the sake of Christ, for His name’s sake, we should do no less, “For God is not unrighteous to forget your work and labor of love, which ye have showed toward his name, in that ye have ministered to the saints and do minister” (Heb. 6:10).

Fellow Soldier

For the apostle Paul, the world was a battlefield. The enemy was the reasonings of men and every high thing that exalted itself against the knowledge of God (2 Cor. 10:5; Eph. 6:12). Though Paul was a general in the army of God, he fought on the front lines as a private. With him stood the brave Epaphroditus. With fears within and fightings without, Epaphroditus, stood facing all the fiery darts of that wicked one.

Rome, the imperial city of soldiery, led its legions against only one invincible foe — the faith of the Faith. In dark, dank, damp dungeons, in synagogues, and in the light of the agora or marketplace, the warfare for the souls of men raged and Epaphroditus, weak, sick, nigh unto death, stood strong in faith, giving glory to God.” As a man of mercy, he ministered to Paul. As a man of. mission, a soldier of Christ, he fought a “good fight,” and thereby laid hold on eternal life (1 Tim. 6:12).

Secondly, we glimpse the beauty of Epaphroditus’ spirit in the words used to describe him. He was a:

Messenger

Apostolos, apostle, is the word used. It means “one sent” on an errand. It is used to describe the office of Paul (Gal. 1:1). What the Philippians could not do for Paul, they sent a messenger to perform. He did not disappoint them. They honored Paul the apostolos of Christ. So, Paul honored Epaphroditus as the apostle of the Philippian church, and said, “Receive himtherefore in the Lord with all gladness; and hold such in reputation.”

Servant

Epaphroditus was a minister or servant to the needs of Paul. Note the words of the scholarly Barclay. “The word he uses for servant is the word leitourgos. In secular Greek this was a magnificent word. In the ancient days in the Greek cities there were men who, because they loved their city so much, out of their own resources and at their own expense undertook certain great civic duties. It might be to defray the expenses of an embassy or the cost of putting on one of the great dramas of the great poets, or of training the athletes who would represent the city in the games, or of fitting out a warship and paying a crew to serve in the navy of the state . . . . such men were supreme benefactors of the state; and such men were known as leitourgoi. Here is the word which Paul applies to Epaphroditus.”

Conclusion

Heaven would be a wonderful place if one were alone with God and the angels, but it will be immeasurably enriched by the “spirits of just men (like Epaphroditus) made perfect.” Let us resolve to live, love, and labor as he did in order that we may bask with him in the glory of God forever and ever.”

Guardian of Truth XXIX: 12, pp. 356-357
June 20, 1985