Truth Magazine

By Larry Ray Hafley

I. Introduction:

A. Definition of General Subject: Calvinism.

1. “A comprehensive theological system chiefly distinguished by its view of God and His relationship to man. The name of the system is derived from John Calvin’s surname . . .” (The Five Points of Calvinism, p. 1).

2. “. . . Predestination and the Five Points are all essential elements of Calvinism . . .” (Loraine Boettner, The Reformed Doctrine of Predestination, p. 7).

3. “Calvin’s name was given to a religious system of which he was truly the champion, but not the founder” (Franklin T. Puckett, The Christian And The New Calvinism, p. 1).

4. “The Calvinian system is built upon these basic foundation stones. Though all these doctrines had long been taught in various forms, Calvin . . . developed them into a theological five point system set forth in the well known acrostic T-U-L-I-P” (Ibid., p. 2).

5. The foundation stones, the well known acrostic of Calvinism:

a. T-otal Hereditary Depravity (Total Inability) – The sin of Adam corrupted the human race. We inherit the guilt and effects of this sin by “natural generation.”

b. U-nconditional Election – since man is totally depraved, he cannot choose or will to be saved; therefore, God chose certain individuals for salvation before the foundation of the world without regard to conditions, character, or conduct, hence, arbitrarily.

c. L-imited Atonement (Particular Redemption) – This point teaches that Christ died for only a select, elect group. He did not die for all men; He did not die for the non-elect.

d. I-rresistible Grace (Effectual Calling) The elect (those for whom Christ died) are irresistibly called to salvation by the Spirit. The non-elect cannot hear or heed, “Nevertheless God continues to hold them responsible to respond to His call” (The Five Points of Calvinism, p. 3).

e. P-erseverance of the Saints – those for whom Christ died are eternally secure no matter what they do or do not do.

B. Definition of Particular Subject: Total Hereditary Depravity.

1. “Our first parents, being seduced by the subtlety and temptation of Satan, sinned in eating the forbidden fruit. This their sin God was pleased, according to his wise and holy counsel, to permit, having purposed to order it to his own glory.

“By this sin they fell from their original righteousness and communion with God, and so became dead in sin and wholly defiled in all the faculties and parts of soul and body.

“They being the root of all mankind, the guilt of this sin was imputed, and the same death in sin and corrupted nature conveyed to all their posterity, descending from them by ordinary generation.

“From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions.

“This corruption of nature, during this life, doth remain in those that are regenerated: and although it be through Christ pardoned and mortified, yet both itself and all the notions thereof, are truly and properly sin” (The Presbyterian Confession Of Faith, Chapter 6).

2. Total Hereditary Depravity:

a. Total – “complete in degree; absolute, thorough; as a total wreck or rout; a total loss” (Webster).

b. Hereditary – “of or passed down by heredity; designating or of a characteristic transmitted from generation to generation” (Webster).

c. Depravity – “corruption” (Webster).

d. “Total depravity; in theology, the doctrine that man’s nature is innately bad and perverse because of original sin” (Webster).

II. Discussion:

A. General Observations from the Theory of Total Hereditary Depravity.

1. Calvinism says God sends His Spirit to regenerate some who are totally depraved, who cannot will to do right. But God never so acted.

a. Flood – All destroyed except Noah (Gen. 6:3; 1 Pet. 3:19; 2 Pet. 2:5).

b. Sodom and Gomorrah — All lost except “righteous” Lot (2 Pet. 2:8).

c. Israel – All impenitent ones lost (Isa. 1:4-6; 5:24, 25).

d. Nineveh – None would have been saved if not penitent (Jonah).

2. Calvinism says we inherit corrupt nature of Adam, so why do not the children of the righteous inherit the righteousness of parents?

a. Job 14:4 – “Who can bring a clean (righteous) thing out of an unclean (depraved) thing?” is argument of Calvinist.

b. Why is not reverse true? “Who can bring an unclean (depraved) thing out of a clean (righteous) thing?”

3. Adam’s state of depravity, which we allegedly inherit, makes us “utterly indisposed” toward good, and “wholly inclined” toward evil.

a. That explains why we sin, but why did Adam sin?

b. Adam was “totally hereditarily righteous” prior to this time, yet he chose to sin.

c. If he chose to sin while dead to sin, may we not also choose to do right while dead in sin?

4. Calvinism says we inherit by “natural generation” the guilt and death of Adam’s sin.

a. If so, death of non-elect infants equals infant damnation.

(1) Eddie K. Garrett, Primitive Baptist, says non-elect infants do not die in infancy (Job 21:7).

(2) All babies in Flood, Sodom and Gomorrah, and Amalek were elect!

b. Jesus’ statement contradicts this view of “natural generation.” See Matthew 18:3.

c. No statement of sin guilt or judgment scene condemnation ever depicts sin of Adam, original sin, as the cause of loss (Eph. 2:1-3; Col. 2:13; Matt. 25; 2 Cor. 5:10; Rev. 20:10-15).

5. Calvinism says it is our nature to sin, but Paul says some Gentiles did “by nature” the things contained in the law (Rom. 2:14).

B. Passages Used To Prove Total Hereditary Depravity.

1. Genesis 6:5.

a. Earth was corrupt, “for all flesh had corrupted his way upon the earth” (Gen. 6:12).

b. Note “thoughts of his heart”; do infants think? If so, only evil?

2. Job 15:14-16.

a. Jesus “born of woman” (Gal. 4:4). Was He born depraved?

b. Are the “heavens” depraved (cf. v. 15)?

c. “Man,” not a baby, “drinketh iniquity”; hence, he becomes defiled.

d. Job called these statements of Eliphaz “vain words” (Job 16:2).

3. Psalms 51:5.

a. Jesus was born in a stable and laid in a manger, but He was not a colt or a bale of hay.

b. Acts 2:8 – born in a tongue; where that language prevailed.

4. Psalms 58:3.

a. “From the womb,” not in the womb.

b. They “go astray,” not born astray.

c. “Speaking lies,” babies do not speak lies or otherwise.

d. These refused to hear (Psa. 58:4, 5).

e. “Break their teeth, O God” is not a reference to babies.

f.. Righteous rejoice at their destruction (Psa. 58:10). Is this infant damnation?

5. Jeremiah 13:23.

a. These were “accustomed” or taught to do evil, not so born.

b. Note how Israel got into this condition in verses 10, 11, 25.

c. Ethiopian and leopard not only cannot change their condition, they are not responsible, not held accountable to do so.

d. These could not change because they refused to hear, but see Ezekiel 33:14-16.

6. Jeremiah 17:9.

a. These were those whose heart “departeth from the Lord” (Jer. 17:5).

b. They made their heart the way it was (Jer. 17:23; Zech. 7:11, 12; Matt. 13:15).

c. Responsibility for the heart is ours (Prov. 4:23).

7. Romans 3:10-18.

a. They “are gone (not born) out of the way.”

b. This describes their present condition of depravity, not what was inherited.

c. Babies not contemplated in text; terms and actions are those of adults.

8. Romans 5:12-19.

a. “For that all have sinned” is “because all sinned” in NASB (v. 12).

b. Whether condemnation or justification is conditional is not stated in rest of text.

c. Justification is just as extensive as condemnation – universal salvation?

9. Ephesians 2:1-3.

a. These were “trespasses and sins” (plural), not “original sin.”

b. These were sins which they “walked” in, not what they were born in.

c. By nature:

(1) Nature – “a mode of feeling and acting which by long habit has become nature” (Thayer).

(2) “Even as others,” but how did “others” get that way? By hardening their hearts, by giving themselves over to sin (Eph. 4:17-19; 2 Pet. 2:14 – “an heart they have exercised with covetous practices”).

III. Conclusion:

A. Evils of the doctrine of total hereditary depravity.

1. It takes responsibility for sin away from man (Jas. 1:13-15).

2. It gave rise to the doctrine and practice of infant baptism.

3. It contradicts the Scripture definition of sin.

4. It takes man’s responsibility to hear and heed away from him.

5. It contradicts plain statements of Scripture (Ezek. 18:20).

B. All have sinned (Rom. 3:23). Have you been cleansed from your sins (Col. 2:11-13; Acts 2:38)?

Guardian of Truth XXVII: 13, pp. 392-393, 406
July 7, 1983

By Hoyt Houchen

Question: To what extent is the church scripturally authorized to assist a needy saint? Can it make a car payment or a house payment?

Reply: This is a good question and an appropriate one, in view of the fact that many brethren are unemployed.

There is no question that the local church has an obligation to assist needy saints for whom it is responsible. (See Acts 2:44, 45; 4:34, 35; 11:29, 30; Rom. 15:26; 1 Cor. 16:1-4; 2 Cor. 8:1-5; ch. 9; etc.) But there may be cases where the local church does not have a responsibility to needy saints. For instance, if there are those in a family who are able to assist, the local church should not be burdened (1 Tim. 5:1-16). Also, as a case in point, young widows who are idle, becoming tattlers and busybodies, are not candidates for support from the local church (vv. 11, 12). So, while the local church is responsible to assist needy saints, there is a limitation as to which needy saints are deserving of that help.

To determine to what extent a local church may help a needy saint, is the point of our question. There is no scriptural authority for the local church to spend money out of its treasury for just any need that a brother or sister may have. I believe that all would agree that because some member of the church desires something, that within itself would not be a justifiable reason for assistance from the church. To illustrate: a member might desire to buy a new car, a new house, new clothing, a new diamond ring or a new television set; and while the member might feel that he is in need, he would not be within the scope of those needy saints to be helped out of the treasury of the local church. These would not be needs or necessities to help with the Lord’s money.

As to what extent a congregation of the Lord may assist a needy saint, the Scriptures quite clearly indicate that assistance would be for such necessities as food, clothing, shelter, or in some instances medical attention. In other words, those things necessary for physical sustenance. The benevolent work done by churches in the New Testament was that which involved the saints who were in physical need. In Acts 6:1-6 where a record of benevolence is given, the Grecian widows were neglected in the daily “ministration.” Arndt and Gingrich refer to this word, which is from the Gr. diakonia, to mean “specifically the service necessary for preparation of a meal” (A Greek-English Lexicon of the N. T., p. 183). To meet the need of the widows among the Grecian Jews, the apostles called the multitude together and said, “It is not fit that we should forsake the word of God and serve tables. Look ye out therefore, brethren, from among you seven men of good report, full of the Spirit and wisdom, whom we may appoint over this business” (vv. 2, 3). The word “tables” is from the Greek word trapeza, a noun which is “figuratively of that which is upon the table, a meal, food” (Ibid., p. 832). The disciples sent relief to the brethren in Judea because they were told by Agabus (a prophet) that there would be a famine in Judea (Acts 11:28-30). Later, contributions were made by churches to relieve the poor saints in Jerusalem, saints who had been impoverished by famine and persecution (Rom. 15:26; 1 Cor. 16:1-4 etc.) Whatever then, would come within the scope of food, clothing, shelter – physical necessities, the church would be authorized to provide.

As to the local church providing a house payment for a needy saint would depend upon circumstances. If a faithful member ispurchasing a house commensurate with his income, one that is modest and inexpensive and within the bounds of a conservative budget; and then, due to no fault of his own he becomes unemployed because of present economic conditions and he is sincerely trying to seek employment, in such an emergency the church where he is a member may scripturally assist him by making a house payment so that he will not lose his house. Shelter is being provided for him and his family in a time of emergency. If this dire need continues, then the brother should seek shelter for lesser cost; however, this is not always easily done.

There are abuses made of situations. A case was related to me of a brother who was employed and he and his family were living in an expensive house. He decided to quit his job because “the grass looked greener on the other side” and took another job. It fell through, so he asked the church to make a house payment for him. This would be a circumstance where the church would not be scripturally authorized to grant his request. The brother could sell his expensive house and move into a more reasonably priced one. He should not burden the church with the matter. And, suppose a member is employed, but he spends his pay check foolishly and then comes up short for his house payment. The church has no obligation in this case. It would be unscriptural to make these payments and would only lend encouragement to careless spenders. Unfortunately, some brethren (especially some young preachers), are impetuous and want to see money taken out of the church treasury for about any and all requests by brethren who want the church to make a monthly house or car payment for them. They do not pause to consider, as carefully as they should, for what the church is authorized to scripturally spend its money. As to the church making a car payment for a saint, is questionable, to say the least. When considering assistance to a needy saint, it should be determined if it comes within the scope of benevolence.

Our question poses some problems which are not easily solved. Each case of a needy saint has to be evaluated individually. There is no set rule because circumstances vary, as we have seen.

In summary: the local church has an obligation to needy saints. There is a limitation as to which needy saints come within the qualifications for aid from the church treasury. The Lord’s money should only be used for scriptural purposes and should not be abused. The Lord’s money is to be used discreetly and is to be used only for work that is authorized by the Lord. The question submitted is one that deserves more careful consideration than what has been given to it. It is an area in which more study needs to be done. There are some circumstances in this area which must fall into the realm of judgment. This is another reason why elders (where they exist) have a tremendous and serious responsibility in disbursing the Lord’s money. We need to take a careful look at how this money is spent; first, making sure that it is spent scripturally, and second, that it is spent in the wisest way possible. The Lord’s money is not to be spent for everything and for everybody who comes along.

Guardian of Truth XXVII: 13, pp. 390-391
July 7, 1983

By Jady W. Copeland

The death of Christ is one of the most touching scenes in history. He was innocent, pure in heart and in life, and died for crimes He did not commit. No greater injustice could be imagined. Innocent men have died before and since because of imperfect laws and judgments by men, but Jesus died even though He had not sinned, and no “guile was found in His mouth” (1 Pet. 2:22). Tears well up in our eyes when we see children mistreated or a young girl is reported to have been raped, but when you think of the innocence of Jesus and His prayer in Gethsemane along with the agony He was undergoing because of the sins of the world, it is worse. Yet is was all necessary for the remission of our sins. The death of Christ is connected with salvation of men. The Hebrew writer said, “But we behold him who hath been made a little lower than the angels, even Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste death for every man” (Heb. 2:9). Peter said, “Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring us to God; being put to death in the flesh, but made alive in the spirit” (1 Pet. 3:18). While we may not understand many injustices in this life, we know that the suffering of Christ, the agony on the cross, and the mental and physical pain endured by our Savior before the cross was necessary that God’s highest creation may be saved from sin. There could have been no other reason for such suffering and pain!

But to many, Christ died in vain! So far as many in the world are concerned there was no reason at all for Christ dying and suffering as He did. Let us look at some of these whose lives and doctrine tell us that Christ died in vain.

He Did If He Was Not Raised

What good would the sacrifice have been had not he been raised? Our final resurrection from the dead depends on His resurrection (1 Cor. 15:12-14). Paul poses the question that if one admits that Christ is raised why should they deny that all will be raised? But furthermore (on the other hand) if there is no resurrection, then why would they argue that Christ has been raised? So our resurrection depends on His resurrection. And if there is no resurrection, then His death is in vain. His death was necessary only if He was going to be raised from the dead. Truly, He was “raised for our justification” (Rom. 4:25). But if He was not raised the apostles were false witnesses (1 Cor. 15:15). Yet there are many who deny the resurrection. The resurrection is the very apex of His miracles and if we can believe this, the other miracles are not hard to believe. Why would some think the death of Christ is important and deny the resurrection?

He Died In Vain If The Law Of Moses Is Binding

Very few people in the religious world understand (evidently) the relationship between Moses’ law and the gospel of Christ. Almost universally they try to follow both. This has been a problem from the beginning of the gospel’s advent into the world by Christ and His apostles and in looking at the history of religion in America we can see it constantly remains. Alexander Campbell’s great “Sermon On The Law” which was preached at the annual meeting in 1816 of the Redstone Association of Pennsylvania when another speaker became ill received so much opposition that it led to his withdrawal from the association. And today, ask nearly any person (preacher or otherwise) and they will tell you that the Ten Commandments of the Law of Moses is applicable to all today. Possibly we do not spend enough time on this issue in converting people in our personal work classes or sermons.

In dealing with the false teachings of that time, Paul in his letter to the Galatians dealt with this issue. It continued to be a problem in the Jew-Gentile relationship (chapter two). In Galatians 2:21 he says, “I do not make void the grace of God: for if righteousness is through the law, then Christ died in vain.” Judiazing teachers insisted on keeping the law (Gal. 1:6-7). But Paul says that no flesh (Jew or Gentile) is justified (made right) by the law (Gal. 2:16). They had not received the Spirit by the hearing of the law, but by the gospel (Gal. 3:1-3). Christ redeemed all from the law for it was a curse to all who would continue to follow its precepts (Gal. 3:13). The Gentiles were not included in the law, and if the law could save, then the Gentiles would not have access to salvation (Gal. 3:14). The law was only added until the seed (Christ) came (Gal. 3:15-22) but now all are saved by Christ and His gospel, not by the law. But righteousness did not come by the law, but “a righteousness of God hath been manifested, being witnessed by the law and the prophets; even the righteousness of God through faith in Jesus Christ unto all them that believe, for there is no distinction” (Rom. 3:21-22). Finally, Paul said, “Ye are severed from Christ, ye who would be justified by the law; ye are fallen away from grace” (Gal. 5:4). One purpose of the coming of Christ was to take away the law and make possible a way of redemption through His blood. The blood of bulls and goats could not take away sin so Jesus had to come and make that sacrifice. So the truth remains that if one can be saved by the law of Moses, Christ died in vain.

He Died In Vain If Morality Alone Saves

A large fiumber of people believe that the death of Christ is unnecessary for they believe that they will not be lost if they live a moral life. It is rather a negative approach to salvation. Why should I be condemned if I haven’t done anything “that bad”? “I am a good person, and why should the Lord condemn me to hell?” it is said. But unless one says he has never sinned, then he must admit that he needs the blood (the death) of Christ, for only in the blood of Christ can one be saved (Eph. 1:7). Furthermore this admits that I can “merit” salvation, which the Bible teaches can never happen. It seems that some of the brethren are having a hard time seeing the difference in accepting God’s gift conditionally and meriting salvation. The fact that I must obey Christ to accept His gift is not to say that I merit or deserve salvation. But if God must save me because I am good then we must be saying that salvation depends on goodness of man. And if I am good, then God has to save me.

Let us look at it this way. There are only two possibilities regarding me and sin. Either I have or have not sinned, one of the two. All have sinned (Rom. 3:23; 1 Jno. 1:10). Now since all have sinned, there are only two dispositions that God can make of sin. First sin must be punished, so God can take care of that for “the wages of sin is death” (Rom. 6:23). God cannot overlook sin and be true to His nature. Sin cannot go unpunished. So there is only one other thing that can be done. Since we have sinned we must either take the consequences or be forgiven of sin by the God of heaven. This is done through the blood (death) of Christ and Peter calls this redemption by the blood. We are not redeemed by material things “but with the precious blood of Christ, as of a lamb without blemish and without spot” (I Pet. 1:18-19). We are “loosed” by His blood (Rev. 1:5). This is the reason Paul says we must be “baptized into His death” since it was in His death that the blood was shed (Rom. 6:3) as that is the only way we can appropriate the blood to our sins. When one is baptized into the death of Christ, he is washed in the blood. When one is baptized into Christ his sins are forgiven (Acts 2:38). When one is baptized into Christ, he “puts on Christ” (Gal. 3:27). When one is baptized into Christ, he is a child of God. How can one possibly say one need not be baptized into Christ when all these blessings come as a result of baptism? One cannot be saved by “morality alone” for there is nothing in this to take away sins. And since all have sinned, there must be a cleansing agent – blood.

He Died In Vain If One Can Be Saved Outside The Church

This statement sounds so unnecessary since the saved are the church. We are “reconciled in one body,” which is the church (Eph. 2:16). But the same writer says the Lord is “head over all things to the church, which is His body” (Eph. 1:22-23). If we are reconciled (made friends again) in Christ, then how can one be saved if he is not in Christ? But Paul said in Colossians 1:21-22, “And you, who once were alienated and enemies in your mind by wicked works, yet now He has reconciled in the body of His flesh through death (Emp. mine, JWC), to present you holy . . . .” So we note that reconciliation unto God hinges on the death of Christ. If we can be saved outside of the realm of salvation (the church), then His death (which purchased the church, Acts 20:28) is unnecessary. It was through the mercy and loving kindness of God that Noah and his family was saved from the flood. Yet they had to build the ark (by faith) in order to be saved. It was inside of God’s providential care and planning that these people were saved by faith. The ark was necessary. It was God’s plan for their salvation. Through the cleansing power of Christ’s blood, salvation is made possible to mankind. When saved from sins (when God forgives), the people were called the church (Acts 2:47). It is a total misunderstanding of the way of salvation when men speak of being saved “outside of the church” for the saved compose the church. The church is nothing more or less than a group of saved people.

Christ Died In Vain If We Don’t Avail Ourselves Of His Power

Christ became the way of salvation to those who obey Him (Heb. 5:8-9). Polio vaccine will prevent this disease only if taken. It has the power to wipe out polio, but it will not prevent a single case if not applied. The same is true with the saving power of Christ. As long as one is not “baptized into His death,” it will not save. It was bad to have children and adults die of polio before there was a means of prevention; it seems worse in a way to know that some die of that dread disease when there is a cure. How terrible to think of millions dying where there is a cure for our sin-sickness. His blood will save from sin – but only if applied.

Guardian of Truth XXVII: 13, pp. 387, 389-390
July 7, 1983

By Mike Willis

In recent years, the electronic church has come into its own. In most major metropolitan areas and in those areas which have cable television service, a religious broadcasting channel is available to many television viewers. Occasionally, I have watched such programs as the 700 Club and PTL. Though I have not watched one of these programs in a good while, I suspect that I can describe what today’s program was like.

After coming on the air, some music was presented which would rival any country-western or easy-listening program on the air. After that, some personality was introduced who came on the air to give his testimony. His testimony probably related what an awful state his life was in before he found the Lord. He might have described how he was on the verge of bankruptcy, his marriage was on the rocks, his childrens’ lives were in shambles, he was on pills to cope with his problems, and perhaps even his health was failing. Then, he found the Lord. [Of course, the people on these programs never “find the Lord” in quite the same manner as did those on the day of Pentecost (Acts 2), the Samaritans (Acts 8:5-13), the Ethiopian nobleman (Acts 8:26-40), Saul (Acts 9, 22, 26), Cornelius (Acts 10), Lydia (Acts 16:14-15), the Philippian jailor (Acts 16:25-34), or the Corinthians (Acts 18:8). Each of these Bible cases of conversion relate how a person heard the gospel preached, believed it, repented of his sins, confessed his faith in Christ, and was baptized for the remission of his sins. The guests of the 700 Club and the PTL program generally related praying the “sinner’s prayer,” calling upon the name of the Lord, having some kind of experience, or some other means of “finding the Lord” (as if the Lord was lost!).]

When these guests “found the Lord,” everything in their lives turned around. Many have related how some fantastic business deal came their way immediately after being saved, their troubled marriages changed into a haven of bliss, their children became straight “A” students and were the epitome of righteousness, they threw away their pills, and frequently related how their sick bodies have experienced a “miracle” of healing.

The message which these programs are communicating to the world is false. They are communicating these false ideas: (1) Turning to the Lord will deliver a person from every kind of problem; (2) A person who is a Christian does not live in the valley, but on the mountain top; (3) Piety pays, perversity punishes.

Could Job Appear On PTV

As I have watched several of these programs aired by the 700 Club and PTL, I have asked myself, “I wonder if Job would be allowed to give his testimony on PTL?” Can you imagine the cameras zooming in on Job as he is sitting in the city dump with a potsherd in his hand scraping off the oozing pus? The microphone is handed to him and he says, “I have been a perfect and upright man who has feared the Lord and eschewed evil (Job 1:1) for many years. Things used to go well for me. I was very prosperous. I had seven godly sons, three daughters, a lovely wife and good health. I gave thanks to God regularly for the bounty of His blessings toward me and even offered sacrifice to God just in case one of us might have sinned. Then, one day the bottom fell out of everything. The Sabeans raided our land and stole my oxen and asses. Fire from the Lord burned up my sheep and the servants who were watching them. The Chaldeans invaded the land, stole my camels and killed my servants who were watching them. A great wind, perhaps a tornado, struck the house in which all of my children were and all of them were killed in an instant. Just a little later, this horrible disease afflicted me. As a result of this, my skin itches terribly (2:8); my skin is cracked and worms are in it (7:5). I have foul breath (19:17) which makes me offensive even to my wife. My skin has darkened (30:30). I ache in all of my limbs (30:17, 30). I have restless nights because I cannot sleep (7:4, 13-15).1 am a social outcast, avoided by all of my former friends (19:13-19). On top of this, my wife recently encouraged me to `curse God and die.’ Close friends came to visit me and repeatedly have accused me of being a great sinner. Nevertheless, I love the Lord and am resolved to, persevere in my faith.” With that the camera moves away, giving a panoramic view of Job sitting in the garbage dump.

Why does PTL and the 700 Club never have any guests like this on their program? The reason seems obvious: this is not the message which they desire to communicate. This raises the questions, “What message are these programs trying to communicate?” and “is their message true to the word of God?”

In answer to the first question, “What message are these programs trying to communicate?”, I think that an accurate assessment would be: Turning to the Lord will deliver a person from every sort of problem – from the guilt of sin, from sickness, from financial woe, from family problems, etc. The message which is also communicated is that turning to the Lord enables one to have a positive, mental attitude. Every one of the men on the program have a spirit filled with the positive, mental attitude approach to life. Though this is not intended to say that Christianity demands negative mental attitude, one should be objective enough to know that one cannot live on the mountain tops all of the time, which is the impression left by these programs.

Their Message Is Not True To The Book

The gospel of PTL and the 700 Club is not a true gospel in many respects, beginning with what it teaches that a person must do to, be saved. Here are some other things to which we must object:

1. “If one is not on the mountain top, he is not saved.” This message may not ever be directly expressed in words, but the implication is that one is not right with God if he is not floating around on cloud nine. One of the reasons some Christians do not have an assurance of salvation is the effect which these programs are having on their thinking. One is told, “I feel so good because I am saved.” Here is a man who does not feel so good so he questions, “Am I saved?”

Brethren, life is not just one mountain peak after another. There are valleys in between. Sometimes one manifests a greater degree of faith when he is walking in the “valley of the shadow of death” than when he is on the mountain tops. Learning how to be abased is sometimes more difficult than learning how to abound (Phil. 4:12).

2. “Piety pays, perversity punishes. ” The book of Job wrestles with the problem of evil throughout the book. Though Job was a righteous man, his friends accused him of being a great sinner because they accepted this philosophy: “The ungodly suffer and the righteous prosper.” Since they saw Job suffering, they concluded and charged that he was a great sinner. Zophar told Job that prosperity would come to him and he would forget his sufferings, if he would repent and turn to God (Job 11:13-19). This is basically the message of the 700 Club and PTL. When one comes to God, he will enjoy prosperity and all of the good blessings which this life has to offer. It is the message of Oral Roberts and most other faith healers.

The book of Job is designed to prove that this message is a false message. The truth of the matter is that the righteous sometimes are called upon to suffer. When Jesus endured the agonies of Calvary, He was still a righteous man; He had no sin from which to turn, yet He suffered. The godly, apostle Paul suffered many things for the sake of Christ (2 Cor. 11:23-28) and preached that all who live godly will suffer persecution (2 Tim. 3:12). Hence, the philosophy which underlies the 700 Club and PTL is false to its core.

Conclusion

We simply must come to understand that prosperity does not always come to the righteous and suffering is not a proof of ungodliness. Those who are faithful Christians will go through the valleys and shadows even as they may enjoy the mountain tops. Furthermore, Christians are not exempt from the time and chance which happen to us all. Although we might wish it were otherwise, we must understand that time and chance are a part of temporal existence. The wise man wrote,

I returned, and saw under the sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favor to men of skill; but time and chance happeneth to them all. For man also knoweth not his time: as the fishes that are taken in an evil net, and as the birds that are caught in the snare; so are the sons of men snared in an evil time, when it falleth suddenly upon them (Eccl. 9:11-12).

We may never even understand why some things happen to us. The wise man continued:

When I applied mine heart to know wisdom, and to see the business that is done upon the earth: (for also there is that neither day nor night seeth sleep with his eyes:) then I beheld all the work of God, that a man cannot find out the work that is done under the sun: because though a man labor to seek it out, yet he shall not find it; yea farther; though a wise man think to know it, yet shall he not be able to find it (Eccl. 8:16-17).

We do not and cannot understand all of the considerations which God takes into view in His providential government of the world. Though we wish that we could know, we cannot know; like Job, we must trust Him despite the fact that we must cope with things which we do not understand. Though Job could not be invited to be a guest on the 700 Club and PTL, I expect to see him in heaven.

Guardian of Truth XXVII: 13, pp. 386, 388-389
July 7, 1983