Truth Magazine

By Wayne S. Walker

New Testament Christianity, to those who are not acquainted with its real nature, must appear full of paradoxes. In the Sermon on the Mount we are told what practical religion is. If some uninspired person should make such statements, we would be ready to pronounce him insane because in the Beatitudes everything which we regard with dread has a blessing attached to it – the poor, the mourning, the hungry, and the reviled are congratulated. Yet, throughout the Scriptures, those things which we consider as desirable have woes denounced against them – the rich, the full, the laughing, and the honored are all represented as in a truly pitiable condition.

But perhaps the greatest paradox of all is that persons possessed of true Christianity should be the objects of persecution; and that, on this very account, they should be esteemed blessed. But so it is, for Jesus said, “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake. Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you” (Matt. 5:10-12, NKJV). Jesus does not affirm here that anyone who suffers and is persecuted will be blessed because this is not true. But He identifies several attributes of the persecution to which He ascribes these blessings when He talks about being “persecuted for righteousness’ sake.”

I. It must be undeserved. The Lord predicts that His followers will be persecuted for righteousness’ sake. It must be evil said or done against us falsely. There can be no blessing in merited suffering. 1 Peter 4:14-16 reads, “If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified. But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men’s matters. Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.”

On the surface, this seems to be a very improbable case. The very character of God’s people ought to preclude the idea. If the disciples of Jesus were the exact reverse of what they are, we could expect them to be the objects of hatred and contempt. But who can hate the meek, the merciful, the pure, or the peacemakers? What connection is there between the verses of our text and the whole preceding context? One would imagine that the premise was altogether contrary to fact.

That their very righteousness should be the ground of their sufferings appears still more strange. If they were guilty of rebellion, theft, murder, or anything else that rendered them bad members of society, no one would wonder that they should receive such evil treatment on those accounts. But that their conformity to Christ and His principles of goodness should be the true reason for the world’s enmity against them seems incredible.

But we are taught to expect such enmity on the part of the world. Christ Himself warned the disciples that they would receive the very same treatment as He received (Jn. 15:18-21; 16:1-4). And His apostles guard us against being surprised or offended because of it (1 Pet. 4:12; 1 Jn. 3:13). Nor should we think that our enemies will reveal the real reason for their aversion. They will not say, “I hate you for your piety.” They will give some other name to it; they will call it fanaticism, hypocrisy, or narrow-mindedness. And under that charge they will raise up their voice against it (see Jn. 10:31-33).

Furthermore, experience proves that such enmity exists. Look at the holy men of old; which one of them was not persecuted for righteousness’ sake? “But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now” (Gal. 4:29). Surely Christians are not dragged as they once were to prison and to death. But can we therefore say that they are not persecuted? Are not they reviled? Do not they have all manner of evil spoken against them falsely? Have not men separated them from their company to reproach them and cast out their name as evil, for the Son of God’s sake? It is as Paul promised, “Yea, and all that will live godly in Christ Jesus shall suffer persecution” (2 Tim. 3:12). Godly living will bring suffering.

II. It must be for righteousness’ sake. ” It must be inflicted because of our faithful attachment to right and to Christ. It must be “for Christ’s sake.” When persecution comes – undeserved and for His sake – its endurance is, indeed, a great blessing. It connects us with the highest system – the kingdom of heaven. Paul and Barnabas went about, “Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God” (Acts 14:22).

It also ensures for us the highest reward – heaven. John encouraged the saints at Smyrna, “Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life” (Rev. 2: 10). And then it identifies us with the greatest men of all ages – “for so persecuted they the prophets which were before you.” Hebrews 11:32-40 mentions some of them, their sufferings, and their rewards. Elijah, Elisha, Jeremiah, and Daniel are a few of the great examples. Their suffering lifted them to a worldwide and lasting renown because it was for righteousness’ sake.

III. It must be viewed as a blessing. To the world suffering is to be abhorred. But to the eye of faith, it is not so; the believer views his persecution in light of Jesus’ affirmation, “Blessed are ye.” It is a badge of honor. Look back on all the prophets, on Christ, and on the apostles. The latter “departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name” (Acts 5:41). When Paul spoke of sufferings for Christ’s sake, he represented them as an honor bestowed upon us in behalf of Christ (Phil. 1:28-30). Indeed, of Jesus Himself it is said, “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. For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.” Thus we may consider ourselves partakers of Christ’s sufferings (1 Pet. 4:13).

It is a means of good. Even at present the Christian feels that his trials are productive of spiritual benefit in his life and bring to him manifold blessings – patience, experience, and hope (Rom. 5:3-5). And when he looks forward to the eternal world and considers how rich a recompense of reward he will receive there for every sacrifice which he has made here, he can see his persecutions in a different light (2 Cor. 4:16-18). Such gives us the strength and hope to endure (Jas. 5:10-11).

Finally, it is a ground of joy. Our Lord says to those who are persecuted for righteousness’ sake, “Rejoice, and be exceeding glad.” Paul was certainly a very competent judge. While living a life of constant pain and suffering he wrote, “For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Rom. 8:18). To the same effect also James speaks, congratulating every persecuted saint and encouraging him to glory in all his tribulations (Jas. 1:2, 12). However painful they may be, if only they work for our eternal good, they must, and will, to every believing soul, be an occasion of real joy.

Conclusion

Charles Haddon Spurgeon once said, “The only homage wickedness can pay to righteousness is to persecute it.” However, the Scripture gives us a word of warning. We must take care that our suffering is indeed for righteousness’ sake. If it is brought upon us by our own fault or foolishness, it is our own and not that of Christ. “For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing” (1 Pet. 2:17). Yet, we also have a word of encouragement. Our merciful Savior, who has trod the way before us, will sympathize with us in our trials, will work them for our good, and in due time will put us safely and forever beyond the reach of them all. “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Heb. 4:16).

(Credit is here given to Homiletic Thesaurus on the Gospels. Matthew by Herald F.J. Ellingsen, published by Baker Book House in 1949, for many of the thoughts included in this article.)

Guardian of Truth XXVIII: 9, pp. 266-267
May 3, 1984

By Weldon E. Warnock

We are warned in the Scriptures of being deceived. Paul wrote the Corinthians and the Galatians, “Be not deceived” (1 Cor. 6:9; 15:33; Gal. 6:7). John and Paul wrote, “Let no man deceive you . . .” (1 Jn. 3:7; 2 Thess. 2:3). Hence, these passages, as well as others, tell us we need to be alert, lest we be deluded and misled. Hence, we’d better watch it! There are many ways by which man can be deceived. Let us notice briefly several of them.

Thinking God Can Be Mocked

Some are deceived by thinking God can be mocked. Paul writes, “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap” (Gal. 6:7). No one can fool or outwit God. Men may fool themselves, but they cannot fool God. All will reap what they sow when God brings in the harvest.

Those who think they can walk in the ways of the world, fulfilling the lusts of the flesh, and still go to heaven are deceiving themselves. God will not allow such profligates to enter heaven. God’s spiritual law is just as inflexible as his physical law. We reap what we sow, whether spiritually or physically.

Paul plainly states, “Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God” (1 Cor. 6:9-10). We cannot live in adultery or drunkenness or covetous or any other sin, and go to heaven. Sowing to the flesh will produce corruption (Gal. 6:8).

Deceived By Sin

Sin is deceiving multitudes. The inspired writer stated, “But exhort one another daily, while it is called today; lest any of you be hardened through the deceitfulness of sin” (Heb. 3:13). Sin offers happiness, but gives misery. It promises success but produces failure. Heartaches, disappointments, disease, wars, death, and eternal damnation are the results of sin. Yet, in spite of its tragic and devastating effects, mankind tolerates, courts, glamorizes, euphemizes and condones sin.

The reason for man’s fascination of sin is because of its deceptive nature. It does not come clothed in rags of suffering and shame, but rather adorned in satin of pleasure and honor. But sin is a “snake in the grass,” a “wolf in sheep’s clothing.” Beware of sin!

Deceived By Riches

In the parables of the sower, Jesus said the thorny-ground hearer becomes unfruitful because the word is choked out by the care of this world and the deceitfulness of riches (Matt. 13:22). Riches are deceitful and many who have striven after them have pierced themselves through with many sorrows (1 Tim. 6:10).

Money and material possessions give many people a sense of security. They think if they have a large bank account and possess a good home with all of its luxuries, they are set for life. But there could be a depression and the rich could become paupers overnight. Sickness could wipe out one’s life savings. The government could collapse or be overthrown and our money would be worthless.

Furthermore, money cannot buy life. The rich will die as well as the poor. The parable of the rich farmer (Lk. 12:16-21) shows this. His wealth did not enable him to buy a lease on life. God said, “Thou fool, this night thy soul shall be required of thee” (v. 20). Jesus said for a man’s life consisteth not in the abundance of the things which he possesseth” (Lk. 12:15). There are more important things in life than money. Good health is one. Happiness is another. Salvation of the soul is another. Let’s not be deceived into thinking that material things are the summun bonum of life. J.D. Tant said, “You can’t take your money with you when you die. If you could it probably would get burned up the first night.”

Deceived By Hearing Only

James wrote, “But be ye doers of the word, and not hearers only, deceiving your own selves” (Jas. 1:22). Some think that if they just attend the services and attentively hear the word preached, they have fulfilled their responsibility. They are deluded! The word of God must be obeyed. Commenting on this verse in James, A.T. Robertson wrote, “The ‘hearers only’ did nothing else but listen. They were true Isermon tasters’ who fed upon the ministry of the Word, or the written word, only to fatten into sloth and spiritual inertia. They got the hookworm disease in religion and belonged to the shirkers, not the workers” (Studies in the Epistle of James). Someone said, “Too many Christians mark their Bible but their Bible never marks them.”

Brethren will listen to a sermon on attendance but never do anything about their negligence in coming to the meetings of the church. Others will listen to what the Bible teaches on modest apparel and shamefastness, but do nothing about their scanty attire. Such brethren are deceiving themselves into thinking they can serve God while failing to obey Him.

Jesus said, “Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man” (Matt. 7:24). Those who hear and do not are likened unto a foolish man (7:26). James tells us that to hear and do not is like beholding our face in a natural glass (mirror) and then go away and forget what we looked like (Jas. 1-23-24).

Deceived By False Doctrines

False teachers, by good words and fair speeches, deceive the hearts of the simple or unsuspecting (Rom. 16:17-18). Paul said to mark or watch them closely and avoid them. To the Ephesians, Paul declared, “Let no man deceive you with vain words” (Eph. 5:6).

Satan uses every form of trickery and craftiness to delude our minds and capture our souls. Paul says, “And no marvel; for Satan himself is transformed into an angel of light” (2 Cor. 11:14). He comes to us in a pious, sanctimonious manner. His preachers call themselves “preachers of righteousness” (2 Cor. 11: 15). They appear humble, loving and consecrated to the Lord, but they are pretentious, and ” with feigned words make merchandise of you” (2 Pet. 2:3). They speak lies in hypocrisy, having their conscience seared with a hot iron (1 Tim. 4:2). Their “piety” is more like putty, a cover-up.

To prevent deception, we should search the Scriptures to see if the things we hear are so (Acts 17:11). John says, “Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world” (1 Jn. 4:1). Let’s be cautious about what doctrine we hear.

Deceived By Our Lives

Some of us may think we are better than we are. There are those who think they have no sin. They are deceived. John wrote, “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (1 Jn. 1:8). No man livesabove sin. The best of us is going to sin. When we do sin, however, we have an advocate with the Father, Jesus the Christ (1 Jn. 2: 1). A “holier-than-thou” attitude is self-deceiving snobbery.

Too, Paul wrote, “For if a man think himself to be something, when he is nothing, he deceiveth himself” (Gal. 6:3). The person who believes he is so strong that he does not have to be concerned about being overcome of sin, is deceived. Paul is attacking overconfidence, such as Peter manifested in saying that he would never deny Jesus (Matt. 26:33-35). This type of person does not even think he needs the help of other brethren to help bear his burdens. He can bear his own burdens, he thinks. Paul says he deceiveth himself.

In conclusion, we quote the words of Jesus to His disciples when He spoke to them about the destruction of Jerusalem: “Take heed that ye be not deceived” (Lk. 21:8). This adice is just as timely today. Yes, we’d better watch it!

Guardian of Truth XXVIII: 9, pp. 263-264
May 3, 1984

By Larry Ray Hafley

For centuries, sages, seers and soothsayers have attempted to answer the question that is the basis of our topic and title. However, fools and philosophers stand on equal footing when they seek to reply to our query. Human wisdom, reasoning and ingenuity cannot fathom the vast sea of mystery that envelopes the dead. The only source of light is the word of God, the Bible. It alone lifts the veil that obscures our view of the dead.

Use Of The Term “Dead”

(1) Dead In Sins. One may be “dead in trespasses and sins” (Eph. 2: 1; Jn. 5:25). To be dead in this sense is to be separated from God because of sin. It means one is unforgiven; hence, he is “dead in … sins” (Col. 2:13; Isa. 59:1,2). One may be dead, spiritually speaking, while he fives in the flesh (1 Tim. 5:6; Eph. 5:14). This is not, though, the subject of this essay.

(2) Dead To Sins. The saved are “dead to sin” (Rom. 6:2; 1 Pet. 2:24). The body, the life of sin, has been put to death, “crucified with Christ” (Gal. 2:20; 5:24). One is “dead to sin” when he is forgiven and walking in newness of life (Rom. 6:2-7; Col. 3:1-3). Again, this is not the object of this study.

(3) The Physically Dead. “The body without the spirit is dead” (Jas. 2:26). Where are those whose spirits are separated from their bodies? When the soul departs the body, the body is dead (Gen. 35:18; Lk. 23:46). Where are the dead? This is our theme.

Where The Dead Are Not

They are Not:

(1) Unconscious. John said, “I saw under the altar the souls of them that were slain (thus, physically dead) . . . . And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth” (Rev. 6:9,10). They were dead, but conscious; they could feel frustration and appeal for vindication. They were spoken to and expected to understand (Rev. 6:11).

In Luke 16:19-3 1, a rich man “died and was buried.” His body was in a grave, but after physical death, he could see, recognize, feel, speak, plead, reason, desire, and remember. If the Lord Jesus told the truth, this man was not unconscious.

In 2 Corinthians 12:2-4, Paul spoke of a man who may have been “out of the body.” Out of his body, the man could hear and understand that some things were “not lawful for man to utter.” If the apostle Paul told the truth, one may be out of or apart. from his body and remain conscious.

True, “the dead know not anything . . . . neither have they any more a portion for ever in any thing that is done under the sun” (on earth), “for there is no work, nor device nor knowledge, nor wisdom in the grave whither thou goest” (Eccl. 9:5-10). However, while the body is dead and in the grave and knows nothing of what is done on the earth, the spirit has gone to God and is conscious (Eccl. 12:7; Lk. 16:19-3 1; Rev. 6:9,10).

(2) Out Of Existence. The dead are neither unconscious nor out of existence. In Luke 9:28-36, Moses and Elijah “appeared in glory, and spake.” They could be seen, recognized and identified; they talked. They knew of Jesus’ impending death and where it was to take place (Jerusalem). They both had been dead for several hundred years, but they were not out of existence.

“Now Samuel was dead . . . and buried” (1 Sam. 28:3). After his death and burial, he appeared to Saul. He spoke and reasoned with Saul and told him, “Tomorrow shalt thou and thy sons be with me” (I Sam. 28:19); that is, in death. Saul and his sons did die and joined Samuel (1 Sam. 31:2-6), but Samuel was not non-existent.

The rich man and Lazarus both died, but they were not out of existence (Lk. 16:19-31). This text shows that the righteous and wicked exist after physical life is terminated.

(3) In Heaven or Hell. Matthew 25:31-46 clearly shows that the righteous and wicked enter into heaven and hell after the final judgment. The banishment “into everlasting fire” and the acceptance “into life eternal” occurs after “all nations” are gathered before the Son of man who is seated upon the throne of His glory.

God will repay indignation and tribulation to the disobedient; He will reward the obedient with rest and eternal life (Rom. 2:6-9; 2 Thess. 1:6-10). But when? “When the Lord Jesus shall be revealed from heaven, . . . in that day” He will determine each soul’s eternal destiny (2 Thess. 1:7-10).

The “destruction of ungodly men” and the “new heavens and a new earth” of the godly is realized when the Lord comes again and destroys the universe (2 Pet. 3:3-14). Therefore, the dead are not now in either heaven or hell.

Where The Dead Are

(1) Concerning The Body. The dead body is placed “in the grave” (Eccl. 9: 10). The rich man’s body was dead and 6 ‘was buried” in a grave on earth. The sea contains the bodily remains of some of the dead (Rev. 20:13). Jesus’ dead body was placed in Joseph’s tomb (Matt. 27:57-60). “All flesh shall perish together, and man shall turn again unto dust” (Job 34:15). This is the ultimate end of the dead body.

(2) Regarding The Spirit. “The spirit returns unto God who gave it” as the body decays in the grave (Eccl. 12:7). While Jesus’ body was in Joseph’s tomb, His spirit was in God’s hands (Lk. 23:46). While the rich man’s body “was buried” on earth, his spirit was in hades (Lk. 16:19-31).

Hades and Hell

The King James Version (KJV) of the Scriptures has muddled the understanding of many regarding the words “hades” and “hell. ” The KJV translates “hades ” as “hell” and “grave” (Lk. 16:23; Acts 2:27; 1 Cor. 15:55). The word gehenna or “hell,” the place of everlasting punishment, the lake of fire and brimstone, is not the same as hades, but the KJV uses the word “hell” to translate both. The American Standard Version (ASV) makes the distinction clear between “hades” and “hell.” A comparison of the texts which use “hell” in the KJV and ASV will serve to clarify the issue.

“Terms Explained”

“Sheol is a Hebrew word which is used numerous times in the Old Testament and is translated hell 14 times. Contrary to popular opinion, this word does not refer to what we mean when we use the word hell. The word sheol has reference to the unseen world where the dead abide and is equivalent to the Greek word hades (ISBE). There is no idea of unconsciousness, punishment or “hell” in the word.

“Hades is transliterated in ASV but is never translated hell, but it is translated Hell in the KJV which cause considerable confusion in the minds of people. Thayer (an eminent Greek scholar) defines the word to mean the unseen world which is the realm of the dead. It occurs four times in the gospels (Matt. 11:23; 16: 18; Lk. 10: 15; 16:23).

“The Greek word hades and the Hebrew word sheol are equivalent. A study of two passages will demonstrate this. The Psalmist predicts in Psalms 16: 10 that the Christ’s soul would not be left in Sheol. This passage is quoted in Acts 2:27 and the sheol is rendered by the word hades. When Luke, the inspired writer of Acts, quoted the Old Testament word sheol, he used the word hades to translate it. (Another example is seen by comparing Hos. 13:14 and I Cor. 15:55 – LRH). Thus, the two words have the same meaning.

“There is no idea of punishment of hell in either term, though the wicked are tormented in hades (Luke 16:19-3 1). Christ now has the power over death and hades (Rev. 1: 18) and will cast both of them into the lake of fire at the judgment (Rev. 20:14).

“The Term Gehenna”

“This word occurs some 12 times in the New Testament and is uniformly translated hell. It refers to the eternal punishment (Matt. 18:8,9; Lk. 9:47,48). This word is a transliteration from the Hebrew ‘Valley of Hinnom’ and refers to a place of refuse where once children had been burned to Moloch (2 Kings 23:10). It was a burying place of punishment to Jews (Jer. 7:32).

“From this study of the words, one can easily see that there would not be so much confusion had the original words been uniformly translated by the appropriate words. The word gehenna occurs in the following passages: Matt. 5:22,29,30; 10:28; 18:9; 23:15,33; Mk.. 9:43, 45, 47; Lk. 12:5; Jas. 3:6. The word Hades occurs in the following passages and is translated hell and grave in the KJV: Matt. 11:23; 16:18; Lk. 10:15; 16:23; Acts 2:27,31; 1 Cor. 15:55; Rev. 1:18; 6:8; 20:13,14” (Clinton D. Hamilton)

The Rich Man, Lazarus, Jesus, and Hades

The rich man in Luke 16:23 died. His body was buried in a grave on earth. Still, the sacred narrative says, “In hell (hades) he lift up his eyes, being in torments.” Lazarus, the beggar, died, “and was carried by the angels into Abraham’s bosom,” where he was “comforted” (Lk. 16:22,25). There was “a great gulf which separated the rich man and Lazarus. It was “fixed,” impassable (Lk. 16:26).

When Jesus died, His body went to the grave of Joseph of Arimathea (Matt. 27:57-60). Jesus’ soul went to hell, or hades (Acts 2:27,3 1). Now, are we to suppose that Jesus was “tormented” in hades? The Bible says, according to the KJV, that He went to “hell’ as did the rich man (Lk. 16:23; Acts 2:27). Remember that “hell” is hades, not gehenna hell, the place of eternal punishment. See the ASV. Jesus had told one of the thieves on the cross, “Today shalt thou be with me in paradise.” So, “paradise” is a section of hades. It is the place where Lazarus’ soul was located. It is a place of comfort and pleasure. The other compartment of hades is a place of torment. It is called tartarus (2 Pet. 2:4), which means “a place of punishment. ” This is the segment of hades where the rich man’s soul was deposited.

“In Hades then, the receptacle of all the dead, there are rewards and punishments. There is a paradise or an Abraham’s Bosom, and there is a tartarus, in which the evil spirits are chained, and the spirits of wicked men engulfed. Hence, the rich man in tartarus, and Lazarus in Abraham’s Bosom, were both in Hades. Jesus and the converted thief were together in Hades, while they were together in Paradise” (Alexander Campbell).

Guardian of Truth XXVIII: 9, pp. 257, 276-277
May 3, 1984

By Quentin McCay

Thou shalt guide me with thy counsel, and afterward receive me “to glory” (Psalm 73:24). These are the words from one of the Psalms of Asaph, who had observed the affairs of men and wondered why the wicked were so prosperous and happy. He makes a list of their seeming advantages and their evils and concludes momentarily that the righteous life is vain. His conclusion brought him great pain. He then went into the sanctuary of God and learned of the final end of the wicked. He learned that there will be a time when all the inequities of this life will be adjusted, that God will judge all people and prove Himself to be truly just. Asaph then commits himself to God and murmurs no more. He resolves to be guided by the counsel of God and has the blessed hope of being received into glory.

Asaph lived and wrote under the law of Moses, which was abrogated by the death of Christ (Heb. 10:9-10; Col. 2:14). Though we now live by the counsel of God revealed through Christ (Heb. 1:1-3), the principle set forth by Asaph is still true. It is by the counsel of God set forth in the New Testament that we are sanctified, justified, or saved. By the counsel of God, made known by Christ, we must live if we are to be received into glory. It should give one great courage to follow the counsel of God when he recognizes the completeness, sufficiency and the authority of it.

Revelation

The Bible is a revelation of the counsel of God. The word “revelation” means “an uncovering.” At one time the will of God was a “mystery,” which means that His will had not been revealed. Paul declared, “But I certify you, brethren, that the gospel which was preached of me is not after man, neither was I taught it, but by revelation of Jesus Christ” (Gal. 1: 11). From Ephesians 3:1-6, we learn that Christ made known unto Paul the mystery, Paul wrote it down, and those who read it can understand the mystery. This mystery included the message that the Jews and Gentiles are “fellow heirs in the same body and partakers of the promise in Christ by the gospel.” There are no additional revelations from God. The Bible is complete in its message for sinful man. All modern-day revelations, which claim to be from God are false.

Inspired Revelation

The Bible is an inspired revelation. The men chosen to write the message from God were not guided by their own ability, wisdom, or memory. They were “moved along” by the Holy Spirit as they wrote the very word the Holy Spirit directed them to write in expressing to us the counsel of God. The Bible claims to be a verbally inspired revelation (Eph. 3:3-5; 1 Cor. 2:10-13). The Holy Spirit searched the “deep things of God,” and guided men to express the counsel of God in words. Such a revelation assures us that we have a complete and sufficient message containing all of the counsel of God. Since the message from God is complete, there are no inspired men. None are needed.

Confirmed Revelation

The Bible is also a confirmed revelation. What Christ and His inspired apostles revealed was confirmed by “signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will” (Heb. 2:4). Since there is no need of further revelation, there is no need of inspired men to make known the message and no need of confirmation of the message since it has been confirmed once for all time by Christ and His apostles. The miraculous was to end with the complete revelation of the perfect law of liberty (` Cor. 13:8-12). The claims of miraculous powers today are false claims. The Bible plainly declares that “when that which is perfect is come, then that which is in part shall be done away.” “That which is done in part” (1 Cor. 13:9-10) refers to those nine gifts mentioned in 1 Corinthians 12:1-11. “That which is perfect” means the perfect “law of liberty” which has come (Jas. 1:25; Eph. 4:7-16).

As long as there was a need of revelation of God’s counsel, there was a need of inspiration. As long as there was a need of inspiration, there was a need of confirmation. Since revelation is complete (Jude 3), there is no need of inspiration, or further confirmation.

Understandable Revelation

The Bible is an understandable revelation. As stated by Paul in Ephesians 3:1-6, he received his words by revelation, wrote it and we can read it and understand his “knowledge in the mystery of Christ.” The Bible affirms that one can and must understand the counsel of God. “Wherefore, be ye not unwise, but understanding what the will of the Lord is” (Eph. 5:17). All the truth one needs to know about God, His will, the church, sin and salvation has been revealed to us and one must understand it, believe it and obey it to be received into glory (John 8:31-32; Heb. 5:8-9; Rev. 22:14).

All of this means that God’s will is completely revealed. The counsel of God has been confirmed and is adequate and sufficient. There is no need for doubt. God’s revelation to man is final and fixed. There is no need for more information and we are warned not to tamper with His revealed will. “Though we, or an angel from heaven, preach any other gospel unto you than that ye have received, let him be accursed” (Gal. 1:8). God’s counsel will judge us in that great day when all the evil thoughts, words and deeds will be remembered (Matt. 12:36-37; 2 Cor. 5: 10). It is a mark of great wisdom to be resolved, as was Asaph, to be guided by God’s counsel. This is the way to glory.

Guardian of Truth XXVIII: 9, pp. 259-260
May 3, 1984