Truth Magazine

By Bill Cavender

“Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more. Therefore if any man be in” Christ, he is a new creature: old things are passed away; behold, all things are become new” (2 Cor. 5:16-17).

If a person is “in Christ” he is a “new creature” (“creation”). Such a one – male or female, Jew or Gentile, black or white, rich or poor, educated or uneducated – has become a child of God “by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. . . ” (Gal. 3:26-29). When baptized into Jesus Christ, we should know that “our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin” (Rom. 6:3-7). Being baptized into Christ, being cleansed from the guilt of sin with the washing of water by the word and being washed from our sins in His own blood, this “new creation” of God, God’s newborn child, is “in Christ” where are a spiritual blessings granted by the bountiful Father to His saved and redeemed children (Rom. 6:35; Eph. 5:25-27; Rev. 1:5; 1 Peter 2:1-2; Eph. 1:3-14). All such baptized believers, blood-bought and blood-cleansed children of God, should remember that “ye put away, as concerning your former manner of life, the old man, that waxeth corrupt after the lusts of deceit; and that ye be renewed in the spirit of your mind, and put on the new man, that after God hath been created in righteousness and holiness of truth” (Eph. 4:21-24, ASV).

Jesus Christ our Savior, the long-awaited Messiah of the Jews (2 Sam. 7:12-16; Isa. 9:6-7), is Lord and Christ, the King of kings, and Lord of lords (Acts 2:36; 1 Tim. 6:11-16; Rev. 17:14; 19:16). He is the King over His spiritual kingdom which is the church of Christ, every citizen thereof being one who is “born again” to enter into that heavenly kingdom (John 18:33-38; 3:3-8; Matt. 16:18-19; 1 Pet. 1:22-25; Col. 1: 13-14). Christ came in the flesh (Heb. 10:5; Luke 24:39), yet “now henceforth know we him no more.” The apostle would never again look for Christ (the Messiah) as an earthly, fleshly monarch, ruling on an earthly throne in Jerusalem. He had looked for such a Messiah prior to becoming a Christian. Never again would Paul expect to see Jesus Christ as a man in a fleshly body, dying again for the sins of the world. Jesus died “once for all, when he offered up himself,” and “so Christ also, having been once offered to bear the sins of many, shall appear a second time, apart from sin, to them that wait for him, unto salvation” (Heb. 7:27; 9:23-28, ASV). Christ died one time as a sacrifice for the sins of guilty men and women (Matt. 20:28; Heb. 13; 2 Cor. 5:21), but never again will He do that. Christ now has a “glorious body” (“the body of his glory”-ASV), and, at His coming, the faithful saints of God will bear the image of the heavenly and will have a body fitted for and pertaining to the glorified state of life in heaven (1 Cor. 15:42-49; Phil. 3:20-21). When He comes, we shall see Him as He is if we purify ourselves, even as He is pure (Matt. 5:8; 1 John 3:1-3).

Just as we know Christ no more after the flesh, so do we cease looking at matter of this world from a fleshly, human perspective. We realize that God is no respecter of persons, that all are sinners, and all may be saved only through God’s gospel (Acts 10:34-35; Rom. 2:11; 10:12; 1:16-17; 11:32; 3:23). Although we are to love all human beings and try to bring them to Jesus and salvation, yet we are not to be awed by or overly influenced by any man’s wealth, rank, office, birth, name, achievements or advantages. We are to continually study and learn God’s word and will, and to try to see all matters as God tells us He looks at them. All matters of the flesh and all things pertaining to them are always to be viewed by the Christian from a spiritual and eternal standpoint, not from the fleshly and temporal (2 Cor. 4:16-5:11).

We who have obeyed the gospel of our Lord are to cease to live after the flesh. Paul said, “Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. For if ye five after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live” (Rom. 8:12-13). He further says, “Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. For sin shall not have dominion over you: for ye are not under the law, but under grace” (Rom. 6:12-14).

All things spiritual, revealed to us and taught by God to us in the New Testament, are new to us. The old, devilish, sinful, carnal things of the flesh and spirit of the unredeemed are dead, passed away. No man should know the true Christian anymore after the flesh, in doctrine and practice, in word and deed, in attitude and spirit. As Christ will never again appear in a fleshly body as a man, as He can never be a human, fleshly monarch reigning on an earthly throne over an earthly kingdom, as He can never again be an offering and sacrifice for sin, so the “new creation” of God, God’s child, can never again live a corrupt and sinful life if he is to be saved and forever in heaven.

Guardian of Truth XXVIII: 6, pp. 163-164
March 15, 1984

By Hoyt Houchen

Question: There are many who say that the only teachings of Christ that are binding are those that were repeated by the apostles after the day of Pentecost. Would you please answer this in Guardian of Truth?

Reply: There is no scriptural basis whatsoever for this position. It is a mere assumption.

Whatever the reason for this view, it ignores much of what Jesus taught during His personal ministry while on earth. Anything that Jesus taught, if not repeated by an apostle after the day of Pentecost, would not be binding but would be relegated to nothing more than a historical account. For example, the specific teaching of Christ on divorce and remarriage (Matt. 5:32; 19:9; Mk. 10: 11, 12; Lk. 16:18) was not repeated by any apostle after the day of Pentecost. According to the position under review, this instruction of Jesus would not be binding upon anyone today.

The four gospels are more than just historical records. They reveal the teaching of Jesus, much of which was preparatory for future conduct in the church that was soon to be established. A case in point is the procedure, outlined by Jesus, to be taken by one who is personally offended (Matt. 18:15-17). If the first steps fail, the offended brother is to take the matter before the church (Greek ekkiesid, same word used by Jesus in Matt. 16:18). The word “church” here does not refer to the Jewish synagogue which was in existence at the time of this instruction. W.E. Vine states that the Greek word ekkiesia “has two applications to companies of Christians, (1) to the whole company of which Christ said, ‘I will build my church,’ Matt. 16:18, and which is described as ‘the church which is His Body,’ Eph. 1:22; 5:23, (b) in the singular number (e.g. Matt. 18:17, R.V. marg., ‘congregation’), to a company consisting of professed believers, e.g., Acts 20:28; 1 Cor. 1:2; Gal. 1:13; 1 Thess. 1: 1; 2 Thess. 1: 1; 1 Tim. 3:5, and in the plural, with references to churches in a district” (Expository Dictionary of N. T. Words, Vol. 1, p. 84). It is the local church (an assembly of Christians that came into existence later) that Jesus was referring to in this passage. This was preparatory teaching. It was not repeated by any apostle after the day of Pentecost. If it had to be, in order for it to be binding, then we have no instructions as to how we are to deal with personal offense. (Note also the teaching of your Lord relating to this matter in Matt. 5:23,24.) It is just as binding as anything else that Jesus taught.

The Sermon on the Mount pointed to the kingdom, the church. “The whole of the Sermon on the Mount was therefore prospective and contemplative of the new covenant, the new dispensation and the new kingdom, from Pentecost to the end of time” (Foy E. Wallace, Jr., The Sermon on the Mount and the Civil State, p. 11). Of the beatitudes, this same author says: “Each beatitude states a gospel principle, a preview of the kingdom, and it is impossible to ignore Pentecost as the time foretold in these precepts, the immediate prospect of which accentuated the teaching” (Ibid., p. 12). It is absurd to suppose that if all the beatitudes are not repeated by an apostle after the day of Pentecost they are not binding.

Jesus, during His personal ministry while on earth, was preparing His apostles for the work that they would perform after His ascension. He promised them the Holy Spirit who would teach them and guide them into all truth (Jn. 14:26; 16:13). Jesus taught them and then they would be instructed further after His departure. What He taught them was binding and did not have to be repeated by one of them later for it to be binding. If what Jesus had taught could only be binding if repeated later by an apostle, the teaching of Jesus would be subjected to the apostles. The only sense that this would make is nonsense. Furthermore, Jesus said in Matthew 28:18, “all (emphasis mine, H.H.) authority hath been given unto me in heaven and on earth.” Is it to be supposed that the authority of Jesus is limited, and not binding, until some apostle repeated later what He said? Who can believe it?

The apostles were the ambassadors of Christ (2 Cor. 5:20). Ali qmbassador is one who acts in an official capacity for another and is “an authorized representative or messenger” (Webster’s Seventh New Collegiate Dictionary, p. 28). Christ’s chosen ambassadors (the apostles) were acting in His behalf. This means that what Jesus had taught, they were authorized to teach. And, what Jesus taught did not have to later be approved or repeated by an apostle or anyone else.

Exalted pre-eminence was bestowed upon Jesus at His transfiguration. In this scene the characters present were Moses, Elijah, Jesus and three apostles Peter, James and John. Like a drama, the stage is set, the curtain is rolled back and God’s index finger is pointed at Jesus. “Behold, a bright cloud overshadowed them: and behold, a voice out of the cloud, saying, This is my beloved Son, in whom I am well pleased; hear ye him” (Matt. 17:5). These words stamp God’s approval upon Jesus. Hear ye him. Peter, an apostle, later attested to the scene of the transfiguration and wrote: “For we did not follow cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but we were eye-witnesses of his majesty. For he received from God the Father honor and glory, when there was borne such a voice to him by the Majestic Glory, This is my beloved Son in whom I am well pleased: and this voice we ourselves heard borne out of heaven, when we were with him in the holy mount” (2 Pet. 1: 16-18). Since Jesus was given all authority (Matt. 28:18) and honor and glory were bestowed upon Him by God the Father, how can anyone suppose that His teaching would have to be repeated by an apostle before it could be binding? A doctrine that so subjects our Lord’s teaching to an apostle’s approval cannot be true.

Paul wrote in 1 Corinthians 7: 10, “But unto the married I give charge, yea not I, but the Lord.” Jesus had spoken on this matter from His own lips. Although Paul did not repeat all that Jesus said (fornication the exception for divorce and remarriage), he nevertheless regarded it as authoritative. Paul did not have to repeat the Lord’s detailed teaching on the subject of marriage in order for it to be binding. In verse 12, Paul wrote, “But to the rest say 1, not the Lord . . . .” As an inspired apostle, Paul is writing something which is not recorded from the Lord’s own lips. This is an example where the Holy Spirit was to give further teaching to the apostles after the Lord’s ascension (Jn. 14:26; 16:13 etc.). This is not a contrast between the teaching of Paul as an apostle and Paul as a private individual. He was not claiming apostolic authority in some things he wrote and only expressing his personal opinion about others. All that Paul wrote were the commandments of the Lord (1 Cor. 14:37).

The position that only the teaching of Jesus that was repeated by an apostle’ after the day of Pentecost is binding is contrary to Scripture. What Jesus taught for future conduct was already bound in heaven and did not have to be repeated by an apostle. The apostles were both ambassadors (2 Cor. 5:20) and witnesses of Jesus (Acts 1:8). What they repeated from Christ did not bind it; it simply attested to what was already bound.

Guardian of Truth XXVIII: 6, pp. 164-165
March 15, 1984

By Mike Willis

I Psalm 119praises the word of God in a beautiful fashion. The psalm is an acrostic poem with eight verses given to each letter of the Hebrew alphabet. The first eight verses begin with the letter aleph; the second eight verses begin with beth; and so on through the Hebrew alphabet. Nearly every verse contains a reference to the law of the Lord under some such word as “way,” “law,” “testimonies,” and so forth. There are several ways to discuss the Bible, the revealed word of God, one of which is to notice some of the statements in Psalm 119.

The Bible Is The Truth

In an age that is extremely influenced by agnosticism, we need to be reminded that the Bible contains a revelation by God of the truth. “Thy righteousness is an everlasting righteousness, and thy law is the truth” (119:142). There are several observations which can be made from this verse. (1) There is an objective truth. (2) Truth does not change from generation to generation. (3) Truth can be known.

These facts stand opposed to much of modem thought. Many have the idea that there is no objective truth. Right and wrong are relative to the situation and the individual’s personal convictions. This verse categorically states that God’s law is the truth (cf. Jn. 17:17 – “thy word is truth”). This law is everlasting righteousness – a righteousness that does not change from generation to generation according to the moral values of different cultures and societies.

The Need For A Revelation

Man needs this revelation because of the limits of human reason. Although one does not want to underestimate the value or ability of human reasoning, he does want to recognize its limits. David said, “I am a stranger in the earth: hide not thy commandments from me” (119:19). Such a statement emphasizes man’s need for divine guidance. There are some things which man cannot know and understand without divine revelation. He could never know whether there are many gods or one God, whether God is good or evil, what he must do to please Him, or what is right and wrong. Without the Bible, man would be at sea without a compass, in a desert without a guide, in an enemy’s camp without a friend. David recognized his total dependence upon God’s revelation for guidance in life.

The Path of Righteousness

The Bible serves to reveal the path of righteousness to man in such a manner that men can distinguish light from darkness. The word of God is compared to a lamp to light our -path (119:105). “This is a true picture of our path through this world: we should not know the way, or how to walk in it, if Scripture, like a blazing flambeau, did not reveal it. One of the most practical benefits of Holy Writ is guidance in the acts of daily life: it is not sent to astound us with its brilliance, but to guide us by its instruction” (C.H. Spurgeon, The Treasury of David, Vol. VI, p. 243). David wrote,

Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word. With my whole heart have I sought thee: O let me not wander from thy commandments. 7by word have I hid in my heart, that I might not sin against thee (119:9-11).

Through thy precepts I get understanding: therefore I hate every false way. Thy word is a lamp unto my feet, and a light unto my path (119:104-105).

The entrance of thy words giveth light; it giveth understanding unto the simple (119:130).

The revelation is so clearly revealed that even young men (119:9-11) and the simple (119:130) can perceive and understand God’s will. To hear some speak, a person might conclude that truth is so ambiguous that one cannot discern right from wrong. The psalmist did not agree. Knowledge of God’s word lets us know what is sin in order that we may avoid it. There is no fence or guard which can so effectually keep out every enemy to the soul as prayerful reading of the Scriptures.

Gives Wisdom

The word of God gives a man wisdom in the decisions which he has to make in life. David wrote,

Thou through thy commandments hast made me wiser than mine enemies: for they are ever with me. I have more understanding than all my teachers: for thy testimonies are my meditation. I understand more than the ancients, because I keep thy precepts (119:98-100).

The child of God who has decided to direct his life by the revelation of God manifests greater wisdom than all of the wise men who direct their lives on the basis of human reasoning without divine revelation.

Simple folks without degrees in sociology or psychology, who have committed themselves to following God’s word, have done a much better job in rearing their children than those who have followed the latest concepts of modern psychology in child rearing. Their children respect authority – the authority of parents, teachers and the law. They grow up to produce new families whic~ have commitment in their marital relationships; they are unlike the majority of the world who are willing to divorce for nearly any reason at all. They act responsibly in their jobs, providing an honest day’s labor for an honest day’s pay. They support the teaching of the Bible with their donations to the church, unlike those who undermine the moral standards of our country in their teachings regarding divorce and remarriage, homosexuality, drunkenness, gambling, pre-marital and extra-marital sex, and other acts of immorality. Indeed, these people show greater wisdom than the wise of this world.

Gives Life

Not only does the word of God give wisdom, it also gives life. David wrote, “This is my comfort in my affliction: for thy word hath quickened me” (119:50; cf. 119:25,37,40,88,93). The word “quicken” is archaic but it means to “revive, animate, invigorate.” In the description of Jesus as the judge of the ~’quick and the dead” (Acts 10:42), the “quick” are the living. Hence, “thy word hath quickened me” means that the word of God had given David life.

The New Testament explains this idea even more clearly. Peter wrote, “Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever” (1 Pet. 1:23). James wrote, “Of his own will begat he us with the word of truth . . .” (1:18). Paul told the Corinthians that he had “begotten” them “through the gospel” (1 Cor. 4:15). The word of God is the seed of the kingdom (Lk. 8:11). In order for one to become a Christian, he must hear the word, believe it, and obey it. Hence, men are born again through the word of God; the word of God produces spiritual life.

Encourages The Despondent

None of us escapes the problems of life. In every life there are problems which must be faced. The problems of life engulf and destroy some people; they are unable to cope with them. Some commit suicide, some resort to drinking andd drugs to cope with life, and others end up in mental institutions. The word of God helps us through the problems of life by giving us encouragement and reasons for living. The word which has preserved the heavens and the earth also preserves the people of God in the time of trial.

Consider these wonderful texts from Psalm 119 which praise and magnify God’s word.

My soul melteth for heaviness: strengthen thou me according unto thy word (119:28).

Remember the word unto thy servant, upon which thou hast caused me to hope. This is my comfort in my affliction: for thy word hath quickened me (119:49-50).

Thy statutes have been my songs in the house of my pilgrimage (119:54).

My soul fainteth for thy salvation: but I hope in thy word (119:81).

Unless thy law had been my delights, I should then have perished in mine affliction (119:92).

I prevented the dawning of the morning, and cried: I hoped in thy word (119:147).

During the times of crisis in my life, the only certainties which I found were in God. My job relationships can be changed in one decision of one meeting. My health could be changed by an accident or some dreaded disease could be consuming me without my knowledge so that some routine visit to a doctor’s office could become my first notice of impending death. Economic hard times hit us without warning.

God is always there. He always loves us. He always desires our salvation. He always hears the prayers of His saints. He is always willing to forgive us. He always sustains those who trust in Him. The revelation of these facts about God are found in His word. Hence, His word has been that which has helped me to endure my periods of despondency. “The worldling clutches his money-bag, and says, ‘this is my comfort’; the spendthrift points to his gaiety, and says, ‘this is my comfort’; the drunkard lifts his glass, and sings, ‘this is my comfort’; but the man whose hope comes from God feels the life-giving power of the word of the Lord, and he testifies, ‘this is my comfort… (Spurgeon, op. cit., p. 130).

The psalmist wrote, “Great peace have they which love thy law . . . ” (119:165). The inner peace which one feels when he has done everything God has commanded of him sustains him through the darkness of the night. Even though he is not on the mountain top, but in the lowest depths of the valley, he finds peace with God and with himself. One song expressed this idea saying, “There will be peace in the valley for me.” Indeed, this is true. God’s word gives us peace during the times that we walk in the valley.

Conclusion

Understanding how the word of God gives us direction in life, the hope of eternal life, and strength to endure, we should treasure the word more than silver and gold. “The law of thy mouth is better unto me than thousands of gold and silver” (119:72). Each of us should resolve anew to obey God’s word in all things – in areas in which we can understand why He requires us to do something and in which we cannot. “I have inclined mine heart to perform thy statutes alway, even unto the end” (119:112).

Guardian of Truth XXVIII: 6, pp. 162, 180, 184
March 15, 1984

By Daniel H. King

Paul’s first letter to the Corinthians reflects the Greek interest in wisdom as it pertains to the revelation of divine truth made known in the gospel. Paul said that “Greeks seek after wisdom” (1 Cor. 1:22). Indeed they did. But cannot the same be said of the modern American? We today pride ourselves in the fact that we know more than people have ever known before, that is, in the way of factual data. We know more about history (there is more of it!). We know more about science. Our modes of transportation and communication are more sophisticated than ever before. Our educational systems utilize the very best of human achievement in the inculcation of knowledge. And, we pride ourselves in all this.

We are dreadfully like the Greeks! They were the most advanced thinkers of the ancient world. And they knew it. They were proud about it, so much so that this attitude made them resist the gospel of Christ. The same may be said of many of us. We think we are so smart that we are not willing to bow our intellects and our hearts to allow that God may know more than we do.

The humble Paul dealt with this difficulty on their part with care for their souls but little concern for their pride. He knew this needed to be resisted, even fettered, before any real headway could be made toward making of them the pliable clay that God needed to form them into the image of the carpenter of Nazareth.

He wrote: “We received, not the spirit of the world, but the spirit which is from God; that we might know the things that were freely given to us of God. Which things also we speak, not in words which man’s wisdom teacheth, but which the Spirit teacheth; combining spiritual things with spiritual words” (1 Cor. 2:12-13). What he indicated here that is of such great import for us (as for them), is the following:

1. It is possible to know the things of God. God has made His truth available. It is accessible to human beings. Some people (agnostics) think that the truth is unattainable; it is for them an eternal search for that which is beyond man’s reach. But Paul declares it may be known by feeble human creatures, simply because God saw to it that man could know it.

2. It has been made known in words. Since words are the vehicles of human ideas, God saw fit to reveal Himself and His will in man’s mode of communication. Had He not done so, it would yet have remained outside the reach of the human mind to know and to obey.

3. The words were selected by the Spirit. If man had chosen the precise wording of the communication without divine aid, then the “Word of God” would have forever remained under suspicion. It would have been, in reality, the “word of man.” But God made provision for inspiration to remove all doubt of the veracity and truth worthiness of the revelation of his will.

When we today read the Bible we ought to manifest the respect that is due this revelation of the divine wisdom. This Book is the product of God’s careful supervision. If we would profit from any part of it, however, we must lay aside our pride. “Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of the world? For seeing that in the wisdom of God the world through its wisdom knew not God. (1 Cor. 1:20-21).

Guardian of Truth XXVIII: 6, p. 168
March 15, 1984