Truth Magazine

By Loren N. Raines

As we travel today we often see the warning sign, “Beware!” “Danger!” If we are wise, we take heed and move with caution. A red lantern serves as a warning of danger. The apostle John hung out the danger sign when he said, “Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son” (2 Jn. 9). Had this danger sign been heeded as the years have passed since the church was established there would have been no apostasy either from, or of the church. Unfortunately, this warning has not been heeded. Hence the division that exists in the religious world today.

The course of the falling away which resulted in the apostate church was characterized by two phases, both of which stemmed from the same basic cause – unwillingness to “abide in the doctrine of Christ.” The first phase had to do with the organization of the church, the second phase was in the realm of doctrine. In both cases the early members of the church were trying to improve upon God’s plan. They were not satisfied with things written, and failed to speak where the Bible speaks and be silent where the Bible is silent.

In the year 120, the practice of using holy water was introduced into the church. This water was said to be especially blessed by the priest. In the year 157 the doctrine of penance crept into the church. Doubtless this grew out of asceticism, which was not unknown or uncommon in some religious circles before the church was established. Penance was the subjugation of the body to some self-imposed physical agony or pain, in order that one might expiate his own sins.

The next departure was the introduction of Latin Mass. According to their own definition, “mass” is “the sacrifice of the New Law in which Christ through the ministry of the priest, offers himself to God in an unbloody manner under the appearance of the bread and wine” (Baltimore Catechism, p. 239). This was in 394. The doctrine of extreme unction and last rites appeared in 588. When a soul is subject to some impending crisis, or to immediate danger, either physical or spiritual, the priest pours oil on the head, and thus prepared the endangered person for the ordeal through which he must pass.

In the year 593 the unscriptural doctrine of purgatory reared its ugly head. This doctrine holds that those who died unprepared and without hope, may be freed from the agonies of torment in which they are writhing, by the payment to the priest of a sufficient sum of money. This became popular because it provided much revenue with which to build cathedrals.

As the years passed new departures came. Transubstantiation appeared in the year 1000. This doctrine claimed that through the power of prayer the fruit of the vine and the bread are mystically changed into the literal body and blood of Christ. By the year 1015 it was decided that priests ought not to marry, hence the doctrine of celibacy.

One of the most damnable of doctrines was introduced in 1190. This was known as the doctrine of indulgence. if you wanted to “paint the town red” you could purchase a license to commit most any sin. By paying a stipulated fee, your sins would be forgiven before they were committed. This was very popular because you could sin to your heart’s content with a good conscience. Thus more fine cathedrals were built.

Auricular confession came into practice in 1215. This doctrine taught that when a Christian sinned he could confess his sin to the priest and his sin would be forgiven. The practice of sprinkling for baptism was adopted by the Council of Ravenna in 1311. It had been practiced in the event of serious illness since the year 251, but was not formally indorsed until the Council of Ravenna.

These departures in doctrine naturally corrupted the worship, consequently, the apostasy was now complete. By substituting the commandments and doctrines of men for the law of the Lord they corrupted the organization, the doctrine, and the worship of the church. The whole process required 1300 years. N.B. Hardeman said, “This ecclesiasticism is purely-of human origin. It is human in origin; it is human in doctrine; it is human in practice. The best definition I could render of such a hierarchy would be to say that it is a mixture of Judaism, paganism and Christianity. “

Guardian of Truth XXVII: 20, p. 615
October 20, 1983

By Frank Jamerson

The first sixteen verses of Ephesians 4 set forth Christ’s platform and provisions for unity. The previous articles in this series have discussed the life necessary for unity (vv. 1-3), the facts of unity (vv. 4-6) and the gifts of unity (vv. 7-11). We will conclude this series with a study of the growth of unity, as presented in verses 12-16.

After naming the “gifts” that Christ gave (v. 11), Paul stated that their purpose was: “for (pros) the perfecting of the saints, unto (eis) the work of ministering, unto (eis) the building up of the body of Christ.” The different prepositions in the verse are significant. Vincent’s Word Studies observes: “The preposition ‘for’ denotes the ultimate purpose.” Paul was saying that the gifts were designed to “perfect” the saints, that they may be equipped to do the work of “ministering” and “building up” the body. We will study each of these expressions.

“Perfecting of the saints” refers to the process of “fitting or preparing fully” (W.E. Vine). One who is ‘perfect” is mature, complete, grown up. Jesus was “made perfect” by the things that He suffered (Heb. 5:8, 9)’ “Perfect” here does not have reference to sinlessness, but to completeness as our high priest (Heb. 4:14-16). God’s arrangement is for every saint to be “perfected” through growth so that he may be able to “minister” and “build up” the body.

The word “ministering” (diakonia) is used in our society to refer, almost exclusively, to the work of preaching, but the New Testament uses the word to refer to both benevolence and teaching. In the Jerusalem church there was a “daily ministration.” Some of the Grecian widows were being neglected; the church selected, and the apostles appointed, seven men to look after their needs (Acts 6:1-6). When brethren in Judea were in need, saints in Antioch, according to their ability, “determined to send relief (for ministry)” unto them (Acts 11:27-30). Paul and Barnabas delivered the relief to the elders and “fulfilled their ministration” (Acts 11:30; 12:25). When Christians in the first century were in need, Christ had already provided the “gifts” to see that their needs were met. Specifically, pastors or elders, had been given to the church; they acted as “overseers” of the benevolent work of the church. There were other members who had matured and were able to assist in the work of “ministering.”

Those who deny that the church is equipped to accomplish the work Christ authorized it to do in benevolence are denying that the “gifts” that Christ gave are sufficient to accomplish the work of “ministering.” They also deny the plain fact that the early church provided for its own, under the oversight of the elders (Acts 6:1-6; 11:27-30).

The work of teaching the gospel is also called “ministering.” Paul said, “But all things are of God, who reconciled us to himself through Christ, and gave unto us the ministry of reconciliation” (2 Cor. 5:18). “And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it” (Col. 4:17). The teaching which came from Christ is called “the ministration of righteousness” (2 Cor. 3:9).

Churches provided teachers in their local work and supported teachers in other places (Phil. 4:15; 2 Cor. 11:8; 1 Thess. 1:8). There is no evidence in Scripture that a local church worked through a “Missionary Society” or a “Benevolent Society.” The “gifts” Christ gave were for His church, not some human organization.

The expression “unto the building up of the body of Christ” also involves teaching. The word oikodome “expresses the strengthening effect of teaching, 1 Cor. 14:3, 5, 12, 26; 2 Cor. 10:8; 12:19; 13:10, or other ministry, Eph. 4:12, 16, 29 (the idea conveyed is progress resulting from patient effort” (W.E. Vine).

A church may “swell” by providing food and recreation, but “edification” comes through teaching God’s word and mutual encouragement in worship to God. A careful reading of the passages in the Corinthian letters will show that “building up” or “edification” is a spiritual process produced by God’s word. The context of our text will also show clearly that the growth under consideration is a spiritual growth. Physical growth may be, and is, brought about by food and recreation, but Christ did not give “gifts” to the church to fulfill that mission!

“Till we all attain unto the unity of the faith, and of the knowledge of the Son of God, unto a full grown man, unto the measure of the stature of the fulness of Christ” (v. 13). The “unity of the faith” probably refers to the unity demanded by the one faith. By being “in Christ” and “growing up in all things unto him” we are not led astray with “every wind of doctrine.”

“But speaking the truth in love, may grow up in all things into him, who is the head, even Christ” for whom all the body fitly framed and knit together through that which every joint supplieth, according to the working in due measure of each several part, maketh the increase of the body unto the building up of itself in love” (vv. 15,16). A person may speak the truth without love, but he cannot love and not speak the truth! The whole body makes the increase of the body, as each “joint” supplies every other “joint” with the “supply” that comes from Christ. Each member cannot do the same work, but as someone said, “Others may do a greater work, but you have your part to do; and no one in God’s universe can do it as well as you!”

The importance of doctrinal and moral unity cannot be over emphasized. In this series of articles we have not advocated “peace at any price” but the “unity of the Spirit” (v. 3), or “unity of the faith” (v. 13), to which each child of God should strive. This unity cannot exist without lives that are governed by the Spirit, and doctrine that is true, as well as spiritual growth that causes each member to use the “gifts” that Christ gave in order that, being “perfected,” he may be able to contribute his part to the unity and growth of the body.

Guardian of Truth XXVII: 20, p. 614
October 20, 1983

By Hoyt Houchen

Question: What is “that which is perfect” in I Corinthians 13:10? Please remember that when James wrote “the perfect law of liberty” in James 1:25, some of the books of the New Testament had still not been written.

Reply: First, we need to examine the context of the phrase “that which is perfect.” Nine spiritual gifts are enumerated in 1 Corinthians 12:4-11. They were distributed among some of the Christians, each one possessing one of these gifts. These gifts were miraculous in nature. Some at Corinth were coveting the gift of speaking in tongues more than other gifts. So, this is the setting for the beautiful treatise on love in I Corinthians thirteen ‘ It was more important to have love than to “speak with the tongues of men or angels” (I Cor. 13:1), and Paul urged his readers to “follow after love” (1 Cor. 14: 1). This is the 46most excellent way,” referred to in the last verse of chapter twelve. There was an abuse of spiritual gifts among those at Corinth and Paul, in chapter fourteen, is giving instruction as to their proper use. While his readers were to earnestly desire spiritual gifts, they were to have love and would do better to prophesy. With this gift they would not only be able to foretell future events but would also be qualified to teach the word of God. In other words, while seeking these gifts they were to place proper priority on them; and, they were not to be used for a mere display.

Next, Paul shows that those miraculous gifts which some of the Corinthians were so desirously seeking were to cease. After emphasizing the quality and nature of love and its importance, he then stated, “Love never faileth but whether there be prophecies, they shall be done away; whether there be tongues, they shall cease; whether there be knowledge, it shall be done away” (1 Cor. 13:8). Remember that, since these gifts were miraculous in their nature, it was the miraculous manifestation of them that was to cease. These supernatural gifts were to cease, but in contrast, love would continue.

Then Paul foretold when these gifts would cease: “For we know in part, and we prophecy in part; but when that which is perfect is come, that which is in part shall be done away” (1 Cor. 13:9,10). Here Paul is contrasting the incomplete with the complete – the part with the whole. “In part” (v. 9) (ek merous) is contrasted with “perfect” (to teleion) (v. 10). The point that Paul is making here is that revelation by means of these spiritual gifts was incomplete. The meaning of “that which is perfect” in verse ten must be understood in the same realm as “in part” in verse nine. Ek merous (in part) was the partial revelation of God’s will to men, whereas to teleion (the perfect) is the completed will of God. It is the difference of the part and the whole and refers to revelation.

Paul used childhood verses manhood and the mirror darkly versus face to face as illustrations of the incomplete (partial) revelation with the complete (perfect) revelation (vv. 11,12). The things “in part” (miraculous gifts) were in the childhood stage of revelation: “when I was a child, I spake as a child, I felt as a child, I thought as a child . . . ” (v. 11a). “That which is perfect” refers to the manhood stage of revelation: “now that I am become a man, I have put away childish things” (v. 11 b). The second illustration is that of the mirror “darkly” and “face to face.” Paul continues: “For now we see in a mirror, darkly . . .” (v. 12a). This is an example again of partial or incomplete revelation during the use of miraculous gifts. The word “darkly” (Gr. ainigma) means “an obscure saying, an enigma. An obscure thing” (Thayer, Greek-English Lexicon, p. 16). Ancient mirrors did not reflect an image clearly. They were usually made of polished brass. We have seen one of these brass mirrors on several of our visits to the museum in Corinth. Such was revelation through these gifts. In contrast, Paul states: “but then face to face” (v. 12b). This is the “perfect” or complete revelation. What was obscure will be made clear. “Now I know in part; but then shall I know fully even as also I was fully known” (v. 12c). Incidentally, this verse does not refer to heaven as some brethren have interpreted it. The context is revelation, not heaven.,

The fact that James mentions “the perfect law, the law of liberty” (Jas. 1:25) but some of the books of the New Testament had not yet been written poses no problem. The word “perfect” is used in different ways. Its meaning must be determined by the context. In the verses we have considered above, the term “perfect” (teleion) means completion, as we have seen. The term “perfect” may also refer to “moral and spiritual perfection” (see Thayer, p. 618 on teleios). God is perfect in character (Matt. 5:48). Even of the old law the psalmist declared, “The law of Jehovah is perfect . . .” (Ps. 19:7). The idea of the law being “perfect” in James 1:25 is that it is complete in moral excellence – it is without moral defect. Also, consider that the gospel is the “perfect” law because it is superior to the law of Moses. It is a higher law. J.13. Mayor makes an appropriate comment: “The law of liberty is called perfect as the heavenly tabernacle in Heb. 9:11, because it carries out, completes, realizes the object and meaning of the Mosaic law which it replaces (Matt. 5:17)” (The Epistle of James, p. 74). The “perfect law” in James 1:25 is equivalent to the “word of truth” (v. 18), “the implanted word” (v. 21) and “the word” (v. 22). This is the fight in which the word “perfect” is used in James. It does not mean that revelation was completed and there would be no more to follow. Revelation was completed when the last book of the New Testament was written.

Guardian of Truth XXVII: 20, p. 613
October 20, 1983

By Jimmy Tuten

A recent issue of Time had an interesting statement about the development of a new mirror. All conventional mirrors are reversed and flattened making it impossible for us to see ourselves as others see us. Now there is a mirror available that gives a “positive” reflection. No longer will we (while looking into a conventional mirror) have to see ourselves doing things opposite to what we are actually doing. If, for “ample, you part your hair on the left you will no longer see it as if it is being parted on the right, as a regular mirror shows it. This new mirror is called the “Really Me” mirror and retails for about $50.00. What is especially interesting is that it is estimated that “some 70 percent of those who see themselves positively for the first time do not like their appearance and would prefer an old fashioned mirror.”

The Bible presents itself as a true mirror of the soul (Jas. 1: 19-25). “But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed” (Jas. 1:25). This mirror reveals man as God sees him and gives him a truly positive picture of the condition of the soul. As men view themselves in God’s mirror, some turn away with a preference for what they wish. Because some do not like the positive ID revealed in God’s Word, they reject that Word and bring upon themselves swift destruction. Why is it that most do not like the real positive view of themselves?

Looking at God’s “glass” (Jas. 1:23) we see perfect truth and the beauty of holiness. In contrast we see deformity and unholiness of our real self. Because one is simply charmed with the truth and holiness seen in God’s word and has an equally loathing for his own sin, he goes away forgetting the manner of man that he is. Sometimes there is no real “doing” of God’s will because looking requires continuance. There must be an abiding practice of God’s law (Paul calls this the working out of one’s own salvation with fear and trembling, Phil. 2:12) that can only result from a continued gazing into its excellence of beauty and knowledge, and consequent knowledge of our own distance from the standard of God’s Word. The Bible teaches that there is no cleansing from sin without meeting specific requirements for forgiveness and cleansing (Acts 2:38; 1 Jn. 1:7-9). Looking into the mirror of God is like walking in the light (1 Jn. 1:7). Looking and walking can be discontinued, and if we fail to be a “doer” or a “looker” there is no blessing. One may look into the perfect law of liberty, but turn away tomorrow! How sad that some of our own brethren cannot see this, but are saying instead that a “penitent attitude benefits from the blood of Christ even as he sins. . . ” (Sentry Magazine, Aug. 31, 1981). God’s Word teaches that there can be no looking and not looking, doing and not doing at the same time, no matter what the disposition or attitude. “. . . He being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed” (Jas. 1:25).

As you look at the mirror of God’s Word, is it the result of its charm and novelty (as some see it), rather than a desire to see a positive ID? Perhaps youthful pride in intellectual achievement blinds so that the image is blurred. One may desire the tenants of denominationalism’s creeds and disciplines, but only God’s Word can give a positive ID of the soul. “To see ourselves as others see us,” in the words of Robert Burns, has always been possible. The perfect mirror giving one a perfect image is the mirror of God’s Word. Perhaps our real problem lies in the fact that we do not like what we see. So, we turn away. How sad!

Guardian of Truth XXVII: 20, pp. 611-612
October 20, 1983