Truth Magazine

By Dennis C. Abernathy

I certainly do not profess to be a scholar when it comes to the subject of the Holy spirit. But there seems to be much discussion and writing on various aspects of the Holy Spirit and His work, of late. We see thoughts presented on the “gift” of the Spirit and the “indwelling” of the Spirit, in particular. It occurs to this writer, that many who address themselves to this subject fail to grasp one major point, which failure, leads them off on many of their arguments. That point being mainly this: “A failure to realize the time frame within which most passages in the New Testament concerning the Holy Spirit was written. That being a time when there was no completed written revelation.” The results of this failure is, it seems to me, to apply all the passages that had a miraculous application to an ordinary (non-miraculous) application today.

Foy Wallace, Jr. said in his commentary on Revelation: “The historians use the word anarchronism – meaning an error in the order of time. Taking an event out of the period to which it belongs and assigning it to a wrong period of time in an anachronism.” Of course, he had reference to the book of Revelation. But in thinking and studying the subject of the Holy Spirit (specifically the “gift” and the “indwelling”), it occurred to me that we may be guilty of the same thing when it comes to these subjects.

For instance, the “gift of the Holy Spirit” in Acts 2:38. We feel that because the “gift” is connected to repentance, baptism, and remission of sins, that if one receives re . mission of sins, he of necessity must receive the “gift.” On the other hand, we know this “gift” is not miraculous; hence, we refer to it as the “ordinary gift of the Spirit.” Now your bible may read that way, but I have trouble with that phraseology. What then is the gift of the Holy spirit? Well, there have been a lot of answers given, which shows the question is not so easily answered.

I believe the “gift of the Spirit” in Acts 2:38 is miraculous and had its application in the age of miracles. I don’t believe that everyone who is baptized, receives the gift of the Holy Spirit. I believe this passage to be like Mark 16:16-17. There the Lord said, “He that believeth and is baptized shall be saved . . . . and these signs shall follow them that believe.” It seems to me that the “gift of the Holy Spirit” in Acts 2:38 is the equivalent of “these signs shall follow them that believe” in Mark 16. Now I suppose there are all kinds of objections to this view, but I believe it harmonizes.

We have the completed, perfect, all-sufficient Word of God today in written form. Everything the Holy Spirit did before mankind had this written revelation, in a direct, miraculous way, is accomplished now through this medium. If this is not the case brethren, then the Word of God is not all-sufficient. I know I will be accused of believing in the “Word only” and “leaving the Holy Spirit out altogether,” but such does not prove the case. If God can work through nature, His natural laws, without doing it miraculously, why can the Spirit not work through the Word without doing so miraculously? The truth is, then when we take the position that The spirit literally indwells, which is the “gift” in Acts 2:38, the inevitable, conclusion will be a direct working on the part of the Holy Spirit, even though most will deny that conclusion.

Well, this is enough. I would like to see some articles written on this subject. I certainly could be wrong on this, and if so stand to be corrected, but as of now, these are my observations.

Guardian of Truth XXIII: 2, p. 53
January 19, 1984

By Daniell H. King

Nestled among the world’s millions, barely noticeable among the world’s governments, there exists a kingdom which transcends their great numbers and the mighty power of their armies. It wields little sway in the arena of international politics, and there is not much to be said for its impact upon the economies of the nations. Its organization is so simple as to be unimpressive. A few short pages could tell of the fashion of it and do so without much clever rhetoric or ornate technical jargon. Those who comprise its membership have never outnumbered those outside its ranks. And, by and large, they are humble folks, devoid of the signs of wealth and extravagance. They wear no uniform that sets them off in contrast to their neighbors, except that their lives are rich in kind deeds and love for their fellow men, and they eschew many things indulged in by their friends.

They have no fancy name for themselves, except that they do take pride in being called after their Master’s name. Even in this, though, they give place to His simple parting wish by taking no other designation than the one worn by His earliest disciples some two millennia ago. By saying they are “Christians” they only declare to all that they follow Jesus Christ – and nothing more or less.

To them worship is viewed as an important part of life in the spiritual kingdom to which they have pledged allegiance. Emphasis is not placed upon the location of the site of their worship activities, nor upon the expense involved in the obtaining of such, nor even upon the furnishings or trappings of the place. In most cases these are surprisingly simple and sometimes a bit lackluster. But they are usually as commodious as necessity will prevail upon them to be.

The visitor who comes among them only to watch them worship will be deeply disappointed at what he sees and hears. This is so because nothing that they say or do in worship is meant to please the eye and ear of man. It is rather directed at the heart of God and is meant to put the human heart in tune with the Divine. Another thing may disappoint the uninitiated hearer: he will find nothing that is not very ancient in their services. Nothing is there which is totally new, nothing which smacks of the contemporary or that is .fleeting. They sing songs and commemorate their Lord’s death and His rising again to life as did men two thousand years before. And yet, it never grows so old as to make them weary of it. The same emotions well up in them as did in the first disciple who handed the bread and cup to one another in simple sharing in their Lord’s matchless life and sacrificial death.

What they believe is likewise a matter requiring no complex system for either its explanation or its application. They believe and practice everything taught and commanded by Christ and His apostles in the New Testament. That which Christ and His apostles left unrevealed and uncommanded, they in turn leave off from believing and practicing. They make no laws for others or for themselves. The thoughts and words of others who have gone before are respected for the wisdom they may contain. But they are never raised to the status of law. Even among the ranks of those who describe themselves as believers and call themselves Christians, people of such dedication to divine principle are a rarity.

Who are these people? They are Christians, not Christians in name and by designation alone, but Christians after the primitive order. In every respect it is our prayer and our purpose to fit this description. If we do, a “church of Christ” exists truly in every community wherein we keep house for the Lord. Of this, we may be certain.

Guardian of Truth XXVIII: 2, pp. 51-52
January 19, 1984

By Ramon A. Madrigal

The Book of Acts is a book of conversions. It contains that which the Lord wants us to know about that vital subject. Just before He left His disciples to return to His Father, Jesus gave what is called the “Great Commission” (Matt. 28), and every case of conversion in the Acts of the Apostles was accomplished according to the terms of that commission. While it can be clearly demonstrated that each example of conversion followed th is, pattern, the case of the Ethiopian eunuch (Acts 8:26-39) is the most lucid and celebrated. It is the purpose of this study to discern what was necessary for this man to be regenerated to Christ. Let us notice:

An Open Book

In verse 28 of the narrative Luke informs us that this highly religious individual was reading a portion of Isaiah the prophet. Notice that before any valuable religious discussion can occur, there must be an open book, namely the Bible. Many people often engage in futile religious debate because their Bibles are not open. The eunuch had his scroll open, and although he did not understand the Suffering Servant passage completely, he knew that it was the veritable Word of God. He rightly perceived that “all scripture is inspired of God” (2 Tim. 3:16), and that if he would be free he must seek the Truth there.

An Open Mind

Although this man did have, in fact, and open Book at his disposal, he needed desperately to understand its contents. When Philip the evangelist asked him if he understood what he was reading he admitted that he did not know (vv. 30-3 1). How hard it is for some to admit ignorance or error. But this was the very grave matter of eternal salvation, and the eunuch had no time for vanity or pride. He quickly invited Philip to teach him more about Jesus. This Ethiopian was open and receptive to Truth and thus anticipated the noble tradition of the Bereans (see Acts 17:11). While it is sad that so many Bibles merely collect dust and flower petals, it is equally pathetic for people to open their Bibles and close their minds. This is unfortunate, yet quite common. The eunuch, however, was hungry and thirsty for righteousness (cf. Matt. 5:6). Jesus promised that if we only “ask” it will be “given”; if we would but “seek” we will “find”; if we simply “knock” it will be “opened” for us. The eunuch was seeking. Surely he would find!

An Open Mouth

In verse 35 we notice that Philip “opened his mouth and . . . preached Jesus.” This is yet another important element in the process of conversion, the preaching of the Gospel. While it is certainly possible for anyone with an open Bible and an open mind to discern truth, a teacher definitely helps. The Apostle Paul had this in mind when he queried, “How then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them? And how can they preach unless they are sent?” (Rom. 10: 11- 14). Yes, there is a great need for zealous preaching and teaching of the Word. Brethren, are we preaching “in season and out of season”? Are we sending and being sent? Philip was sent and being spent.

Another Open Mouth

“As they traveled along the road, they came to some water and the eunuch said, Look, here is water. Why shouldn’t I be baptized? And Philip said, If you believe with all your heart, you may. And he answered, I believe that Jesus Christ is the Son of God.”(1) Notice that it wasn’t only Philip who opened his mouth on this occasion. The Ethiopian also spoke. He made the good confession concerning the deity of Jesus. Christ both warned and promised that “Whoever confesses me before men, I will confess him before my Father who is in heaven. But whoever denies me before men, him will I also deny before my Father who is in heaven.” (Matt. 10:32). When Jesus questioned His early disciples about His identity, Simon Peter answered, “You are the Christ, the Son of the Living God!” (see also Jn. 11:27 and 20:28). Certainly we can see the need for a public(2) acknowledgment of Christ before men. This is to be done not only as a pre-baptismal “rite” but throughout the life of the Christian (cf. Heb. 3:1 in ASV, RSV, NIV). We must never be ashamed of who Jesus is (Christ) and who we are (Christians).

An Open Water

Read verses 36-38 again. Do you wonder why the eunuch made this request after Philip “preached unto him Jesus”? Obviously, Philip taught the eunuch from Ethiopia the necessity of baptism for salvation. That was part of the “Good News” (Matt. 28:19, Mark 16:16). When Peter preached on Pentecost, he. commanded his audience to “repent and be baptized every one of you, in the name of Jesus Christ unto (for, eis in Greek) the remission of your sins” (Acts 2:38). In Romans 6:3-4 the Apostle Paul talks a out the symbolism of baptism. It represents the death, burial, and resurrection of Jesus Christ. “Or don’t you know that all of us who were baptized into Jesus Christ were baptized into his death? We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life. ” This is the very center of the Gospel message.

Notice also in verses 38-39 how both Philip and the eunuch ‘went down into the water, and came up out of the water.” Does that sound like sprinkling or pouring to you? Certainly not! Like all other instances of baptism in the New Testament, immersion is the course of action. Indeed, it is the only action inherent in the Greek word bapfidzo.(3)

Heaven Opened

As the narrative progresses to a close, we find a happy and triumphant eunuch. Indeed, after his encounter with the evangelist, the Ethiopian “went on his way rejoicing.” Why? Because he had obeyed the Gospel call and was saved. He Was on the way to heaven in the presence of God Himself. Notice that he became very emotional. But when did his emotions come into play? It was not before or during his salvation, but after responding to facts with reason.

Jesus did promise that whoever knocks, it would be opened unto him. Here, the noble Ethiopian was knocking. He opened the Scriptures and his mind to its teachings. Philip opened his mouth in preaching and the eunuch opened his mouth in confession and was then baptized in open water. As a citizen of the Kingdom he had open access to the throne of grace.

Have you opened your mind and your heart to this message from God’s Holy Book? Why not respond as did this man of old and you, too, can go on your way rejoicing?

Endnotes

1. Verse 37 of Acts 8 is missing in the oldest and most reliable Greek manuscripts of the NT. That is why most modern translations do not include this verse in the text (see ASV, RSV, NASB, and NIV). The reason that the KJV included this verse is because these reliable manuscripts were not discovered until after 1611.

2. Yet note that the eunuch made his confession before only one man.

3. see Thayer, Vine, Ardnt & Gingrich, etc.

Guardian of Truth XXVIII: 2, pp. 50-51
January 19, 1984

By Bobby Witherington

A brother in Christ from another area enclosed with a personal letter to me a copy of the July 31, 1983 issue of The Persuader, a bulletin published by the Scyene Road church of Christ in Dallas, Texas, and which is edited by brother Arnold Hardin. A featured article in this bulletin was one entitled “Afraid of Grace,” written by brother Dan Rogers. In his first sentence Dan said: “Although many will no doubt deny it, I believe that, generally speaking, we church of Christ folk are terribly, terribly afraid of grace.” In his last paragraph brother Rogers again said, “We church of Christ folk are terribly, terribly afraid of grace.”

I must confess that I did not know that we are “terribly, terribly afraid of grace.” Most people tend to avoid those things of which they are “terribly, terribly afraid.” For example, I am “terribly, terribly afraid” of wild, wounded bears. So I leave them alone. Entirely. But I do not avoid the subject of grace. In fact, in my last gospel meeting I preached a sermon entitled “Salvation by Grace.” And as a matter of coincidence on the day before receiving this “Afraid of Grace” article, along with brother Dodson, I taught a lesson on grace to some patients at Patton Hospital. These patients are not yet members of the church of Christ, so that lesson naturally did not scare them. But brother Dodson did not seem unnerved by my lesson. Come to think of it, the brethren in the church where I last preached a sermon on that subject did not seem unnerved either. In fact, on numerous occasions I have preached on grace, but I do not recall any “church of Christ folk” becoming “terribly, terribly afraid.” Maybe some brethren are “terribly, terribly afraid of grace,” but I have not met any. And brother Rogers believes that “generally speaking, we church of Christ folk are terribly, terribly afraid of grace.”

Thayer’s Lexicon defines grace as “good-will, loving kindness, favor.” Additionally he stated “the New Testament writers use charis (grace, bw) pre-eminently of that kindness by which God bestows favor even upon the ill-deserving and grants to sinners the pardon of their offences, and bids them accept of eternal salvation through Christ. ” That thought thrills my soul! It does not make me “terribly, terribly afraid.”

However, I must confess that I believe in a Savior Who “cannot deny himself’ (2 Tim. 2:13). This means that whatever the Lord taught on one subject does not contradict what He taught on other subjects. It means that the “grace” passages harmonize with the passages which teach the necessity of obedience. Of course, I believe Ephesians 2:8,9: “For by grace are ye saved through faith, and that not of yourselves. it is the gift of God., not of works, lest any man should boast.” “Grace, ” as used here sets forth the divine side of salvation – God doing for us what we can not do for ourselves. “Faith” sets forth the human side of salvation -God requiring of us what we can do for ourselves. The expression, “and that not of yourselves.- it is the gift of God,” refers neither to grace nor faith, but to the whole process of our being saved by grace through faith. It has to be the “gift of God,” for man, through sin, offended the infinite holiness of God and thus alienated himself from God. This being true, man is utterly powerless to devise his own system whereby he may receive God’s forgiveness. If man could devise his own law of pardon then he could claim salvation on the basis of human merit – earning God’s favor by his own self-appointed meritorious works.

But it is one thing to rule out man-conceived, meritorious works, and quite another to rule out the Christ-authorized works of obedience. That human activity must compliment the grace of God is suggested by the following: (1) Grace is given of God (Jas. 4:6) but man has access to it by faith (Rom. 5:1,2). (2) Grace brings salvation (Tit. 2:11), but man must work it out by obedience (Phil. 2:12). (3) Grace provides the word (Acts 20:32), but man must receive it with meekness (Jas. 1:21). (4) Grace elects man to salvation (Rom. 11:5), but we are elected unto obedience (1 Pet. 1:2). (5) Grace is in Christ (2 Tim. 2: 1) but man must enter Christ by baptism (Gal. 3:27). The grace of God teaches (Tit. 2:11) but man must practice the teaching (Tit. 2:12).

Salvation by grace proves that man lacks ability; it does not destroy accountability. It proves that salvation is unmerited; it does not make salvation unconditional. After we meet all the conditions we are at best “unprofitable servants” (Lk. 17: 10). We can earn salvation, but we must do ” The will of the Father which is in heaven” (Matt. 7:2 1). Are we “terribly, terribly afraid of grace?” No! A thousand times no. What we are “terribly, terribly afraid of” is not Bible teaching on grace, but the unbiblical attempts of such men as Arnold Hardin and Dan Rogers to array passages on grace against those passages which stress the necessity of obedience.

Guardian of Truth XXVIII: 2, p. 49
January 19, 1984