Truth Magazine

By Donald P. Ames

After the poor selection that was offered last year, it is a real pleasure to report that all three VBS kits being reviewed this year are full of good material. The Guardian of Truth Foundation has decided not to bother with the Sweet Publishing Company material this year in view of the poor quality in previous years and the lack of orders for it. However, we have received the kits from Gospel Teacher, Quality and Lambert. I offer here my own personal evaluation of them for your consideration.

Gospel Teacher: “Standing On The Promises Of God”

Designed to build confidence and trust in God as One Who will keep His promises, this set is very impressive. It is attractively laid out, and the cut-outs are pre-stamped for the Nursery class so they can be easily removed by the kids in class. There is little emphasis on fun for the sake of fun, but rather more emphasis on learning – even in the lower grades. A list of all needed materials is contained at the beginning of each lesson to avoid the last minute search for something that might have been overlooked, and a number of songs that can be sung to popular tunes most of us are familiar with are included in the back of the nursery booklets.

It deals with God’s promise to send the Savior and its fulfillment, to become our Father (upon obedience to the gospel), to provide for our needs (with some very good material to cause us to appreciate what He has given us needed badly in this age of material pursuits!), to build the church (and not a denomination), and that Christ will return (this has some excellent material in refutation to the false theory of premillennialism, the rapture, etc.) from about Juniors on up. An adult booklet is also included for those desiring an adult class too. You will not be disappointed in this set.

Quality Publishing Company: “My Jesus, I Will Live For Thee”

Quality’s material is good in that it is designed for about 2/2 hours so that there is adequate material on hand for longer sessions (in case you are one of those who always get through too soon). It also has time allocations on the side of the page if you do not have the longer sessions so that you can adjust accordingly. Material for the lower classes is not pre-stamped, and a heavy part of the work is clearly on the teacher. Food (i.e., making orange juice, etc.) is part of the lower class activities, but can be dropped and not materially affect the lesson.

The material deals with our daily living as a Christian, and emphasizes the Christian living and loving, your influence, living at home, your living and your relationship with the church, and your living and getting along with others. Although it is still designed for use with the RSV, again special sections are included for use with the KJV also for those using that translation.

The adult class is built around the booklet by Neal Pryor, “You Can Trust The Bible,” divided into five lessons, and totally independent of the other class studies. This booklet has some excellent material on how we got the Bible, why the extra Catholic books are not included, other pseudo books, confirmations of the Bible and refutation of later revelations. It also defends some modern translations (for those who think the KJV is the only inspired translation), and points out the history of translations. The NASB gets passing commendation, while a strong defense is made for the RSV and some of the short-comings of the KJV are pointed out in good taste. It does fail to even mention the perversions of the Living Bible Paraphrased at all, and while defending the over-all present day translations (“all have some bad in them – look for the good”), the Good News For Modern Man is again casually slipped in the list of acceptable (?) modern translations. One area I clearly felt was out of line was his effort to explain the inspiration of the Bible and some of the theories of how (this could have been stronger), and the inclusion of the following comments (p. 12):

The dictation theory would leave the impression that one day God said to Paul, “All right, Paul, get your pen out; today we are going to write I Corinthians. Start off now: `The apostle Paul. . .”‘ Paul writes. “To the church of God.” “At Corinth.” “How do you spell Corinth, Lord?” “C-o-r-i-n-t-h.” Surely, this was not the way the Bible was written …. In fact, different levels of ability can be seen in the writing. Luke would probably get a grade of A; he is one of the best. Paul would get a B + . Some say that Hebrews could not have been written by Paul because it is in too polished a style for Paul. James is good; I Peter is good; but 2 Peter is not all that good. The epistles of John are in good style, but Revelation seems to have some grammatical errors in it (emphasis mine DPA).

It has some good material that can be helpful in creating respect for others and making us think of our example. Personally, though, I prefer the other two kits myself. Some might benefit also from the adult booklet in getting a background of how we got our Bible – even if not used for a V.B.S. class.

Lambert Publishing Company: “Does God Live At Your House?”

The material in this kit is strictly designed to improve the fading family relationship – to create a feeling of love and appreciation for one another, the proper fulfillment of our God-given roles, and to strive to restore the family unit again in society. It has some very excellent material in it especially in the teenage and adult booklets! Problems of rebellion, leadership, love and consideration for one another, as well as obedience to parents are well handled. Emphasis is placed on a home where God is (what is required for God to be seen in your home), agape love or what is really love, the role of the husband-father (and the failure of some men to properly fulfill that role), the role of the wife-mother (and the abuses some have taken in this relationship, or out of it), and the goal of surrendering our homes to God to make them the kind of homes He would have them to be.

It also includes the adult booklets (that would be a good class!), as well as the list of needed materials at the head of each lesson (as did the other two). The cut-outs for the lower grades are not pre-stamped, making a lot of work for the teacher. On the other hand, they are not difficult and are very appropriate to the lessons. Some good illustrations are used to make battling brothers and sisters pause and think of improving the family.

Conclusion

Again, we wish to stress that we are not trying to dictate which set of materials ought to be used – that each congregation is free to decide for themselves. However, it is hoped by such reviews to not only put the publishers on notice that their material will be analyzed publicly before usage for error, but also to point out such errors as they are discovered and to warn brethren. It is also hoped by such a review to help you in selecting which kit might lie more appropriate to your particular needs and interests. You can order your V.B.S. materials from the Guardian of Truth bookstore, Box 88, Fairmount, IN 46928 (1-800-428-0121).

Guardian of Truth XXV: 17, pp. 264-265
April 23, 1981

By Brooks Cochran

God’s people have always been plagued with false teachers. The Bible gives many warnings concerning them and their evil works (cf. Matt. 7:15-27; Gal. 1:6-9; Col. 2:8-10; 1 Tim. 4:1-5; Acts 20:28-32). False teachers, for the most part, would be powerless if it were not for the untaught members of the church. These individuals provide fertile ground for false teachers to do their damaging work within a congregation of God’s people.

In speaking of the untaught, we speak of those who are “relatively” untaught. They, for the most part, are individuals who have accepted the Christian life without much study on their own part. It may be they were baptized because their friends were: it maybe seemed like a good thing to do at the moment, or perhaps they did it to please their parents. Included in this group would be those individuals who have very little commitment to attend the services, or to study the word of God, or to engage in the local work of the congregation. They, as someone once said, “have just enough religion to make themselves miserable.” They know very little beyond the first principles of the gospel. This problem with the untaught has been with the church since the days of the apostles (cf. Heb. 5:11 ff; Matt. 24:12).

Since this problem exists it would be well to study and determine what can be done to correct it. Our aim in this study will be to consider the following: the problem of the untaught as it relates to the church in general; more specifically, the problem of the untaught as dealt with in the epistles of John; and lastly, what admonitions does the Bible give to correct this situation.

The Problem Of The Untaught As It Relates To The Church In General

The problem of the untaught is not one that exclusively belongs to the church. It was one that ancient Israel faced as well: “And also all that generation were gathered unto their fathers: and there arose another generation after them, that knew not Jehovah, nor yet the work which he had wrought for Israel” (Judg. 2:10). One of the reasons why this generation arose that “knew not Jehovah, nor yet the work which he had wrought for Israel” was that the older generation failed to teach the younger generation as God has commanded (cf. Deut. 6:1-9; Josh. 24:14-28). As a result of this, the nation went into apostasy (i.e., they forsook God, cf. Judg. 2:11-15).

This came to be the general pattern of Israel in her relationship with God. A generation would come along that was taught in the way of the Lord. However, they would fail to teach their children concerning God and His works.

As a result, a generation would arise that knew not God and would depart from Him. God would then inflict punishment upon the people to bring them to repentance. They would return to God, and in a few years the cycle would start over. This pattern is seen in the book of Judges as well as the writings of the Old Testament prophets. One should note that though the majority of the nation went into apostasy, there were always a few who remained faithful to God (cf. Isa. 1:9; 10:20-24).

The church, like Israel, has this same problem. The greatest danger she faces is not from without, but from within. False teachers and untaught members are able to accomplish what outward persecution cannot (i.e. the turning of the church away from God and her divine mission, and directing her down the path of apostasy).

Apostasy does not happen overnight. For it to occur there are several factors which must be involved for it to be successful:

(1) A lack of knowledge of the will of God and a respect for the same. This is generally accomplished through a lack of teaching and studying God’s word.

(2) The exaltation of human leaders and human pronouncements. The false teacher is exalted to a place of prominence whereby his words can tickle the ears of the untaught.

(3) Time. Only after a wrong attitude toward God and His word has become prevalent, and enough time has elapsed for this attitude to manifest itself in the form of some leader, can the consequences begin to be seen and known.

These factors can be seen in the advice Paul gave the Ephesian elders at Miletus: “I know that after my departing grievous wolves shall enter in among you, not sparing the flock; and from among your own selves shall men arise, speaking perverse things, to draw away the disciples after them” (Acts 20:29-30).

(1) Time – “I know that after my departing . . . .” Once the strong influence of Paul was gone it would not be long before the vacuum left by him would be filled by some false teacher (cf. 2 Tim. 2:16-18; 1:15).

(2) The exaltation of human leaders and human pronouncements – “. . . grievous wolves shall enter in among you, . . .” [From without]; “. . . and from among your own selves shall men arise, . . .” [From within] “. . . speaking perverse things . . . .”

(3) A lack of knowledge of the will of God – “. . . to draw away the disciples after them” (Acts 20:29-30). If these individuals were well taught in the faith they would not be drawn away (cf. 2 Tim. 2:16-18).

These characteristics can also be found in other warnings which Paul gave of a coming apostasy within the church (cf. 2 Thess. 2:3-12; 1 Tim. 4:1-5; 2 Tim. 4:1-5). Even today they can be cited as one of the basic causes of God (I John 4:1-6).

divisions which occur within many congregations of God’s people.

The Problem Of The Untaught As Dealt With In The Epistles Of John

By 90 A.D. (the approximate date of the writing of the epistles of John), enough time had elapsed for many of the things Paul spoke to have begun to occur. Apostasy was underway. There were many who were untaught and they provided fruitful ground for false teachers who had already departed from the faith (cf. 1 John 2:18; 4:1). William Barclay, describing this’ condition, states that “certain things had almost inevitably happened within the church. Many were now second or even third generation Christians. The thrill of the first days had, to some extent at least, passed away. In the first days of Christianity there was a glory and a splendor, but now Christianity had become a thing of habit, `traditional, half-hearted, nominal.’ Men had grown used to it and something of the wonder was lost. John was, writing at a time when, for some at least, the first thrill was gone and the flame of devotion had died to a flicker” (William Barclay, The Letters of John and Jude, Rev. Edition, p. 3).

John lived to see corruption, both in doctrine and practice, introduced into the church by many who professed to be Christians. The latter years of his life were spent in opposing these changes. His main concern in his epistles was not necessarily that of confronting the false teachers who were at work within the church, as it was to warn his readers of them and to prevent any from being led astray from the truth.

Concerning these false teachers John wanted his readers to remember that:

(1) They are false prophets (1 John 4:1).

(2) They are “deceivers” that can and do lead people astray (2 John 7, 8; 1 John 2:19; 2:26).

(3) They are “anti-Christ” because they deny the deity of Christ (1 John 2:18; 2:22; 4:3; 2 John 7).

(4) They once were faithful members of the church but now have gone back into the world (1 John 2:19).

John draws a sharp line between truth and error, righteousness and unrighteousness, light and darkness, and love and hate. He demands that the Christian place himself on one side of the line or the other. He admonishes his readers to:

(I) Walk in the light where God is, rather than in the darkness; i.e. remain in fellowship with God (1 John 1:5-10).

(2) Keep from sin (1 John 2:1).

(3) Love one another (1 John 2:7-I1).

(4) Separate themselves from the world and any love they might have for it (1 John 2:15-17).

(5) Try and/or test those that claim to be prophets of God to determine if they have the spirit of truth or spirit of error. This testing is to be done by examining the so called prophet and his teaching with the truth, i.e. the word of God (1 John 4:1-6).

(6) Walk in love and keep the Lord’s commandments (1 John 5:3; 2 John 5, 6; cf. 1 John 2:3-6).

(7) Walk and stand in the truth (3 John 3, 4).

John wrote to teach and admonish his readers. By their reading and applying the things taught, they should be well equipped to deal with the false prophets and the untaught members.

Correcting The Problem

There is no need for members of the church to remain ignorant concerning spiritual matters. The key to spiritual growth and development is a constant diet of the word of God. Peter admonishes Christians to be like a newborn baby. As a newborn desires milk to satisfy his hunger, so should the Christian desire “the spiritual milk which is without guile,” that he “may grow thereby unto salvation” (1 Pet. 2:22). No one has to tell a newborn it’s time to eat. It’s sad that some Christians have to be pushed and pulled to the table to eat spiritual food.

The Bible provides us with a case of two Christians that were second and third generation Christians respectively and were faithful to the Lord. We are referring to Eunice and Timothy: “Having been reminded of the unfeigned faith that is in thee; which dwelt first in thy grandmother Lois, and thy mother Eunice; and, I am persuaded, in thee also” (2 Tim. 1:5). The reason for such strong faith is given in 2 Tim. 3:15: “And that from a babe thou bast known the sacred writings which are able to make thee wise unto salvation through faith which is in Christ Jesus.”

Timothy, from a youth up, had known the scriptures. This was due, in part, to the teaching he had received from his mother. However, for his mother to have been able to teach him implies that she was taught in the “sacred writings.” No doubt Lois taught Eunice from a youth up. Such faith would not have been in Lois, Eunice and Timothy had they not been taught and/or studied the “sacred writings,” the word of God.

Paul in commending the Ephesian elders “to God, and to the word of his grace” gave the cure for dealing with error, false teachers and untaught members within the church (Acts 20:32). John spoke of this word as the “doctrine of Christ.” In the preceding verse John warns his readers not to “lose the things which we have wrought,” i.e. remain faithful (2 John 8, 9). This is done by abiding in the “doctrine of Christ” which is also the same as the “apostles’ doctrine,” i.e. their teaching (cf. Acts 2:42). This is also the same as “walking in the truth” (3 John 4).

“Walking in the truth” is the same as keeping the commands of God: “And hereby we know that we know him, if we keep his commandments” (1 John 2:3). We are also told that “he that knoweth God heareth us (the apostles and their doctrine – B.C., he who is not of God heareth not us. By this we know the spirit of truth, and the spirit of error” (1 John 4:6). “There is no real knowledge of God, no fellowship with Him, without practical conformity to His will . . . There is only one way of proving to ourselves that we know God, and that is by loving obedience to His will” (Cambridge Greek Testament, Epistles of John, p. 37). The child of God must constantly study and obey the word of God to be well pleasing to Him.

The solution to the problem of the untaught is simple: more teaching and/or studying of God’s word needs to be done. Yet, for the’ teaching and studying to be fruitful there must be a strong desire on the part of the untaught to want to learn and grow. This is the thought of the writer of the Book of Hebrews: “Of whom we have many things to say, and hard of interpretation, seeing ye are become dull of hearing. For when by reason of the time ye ought to be teachers, ye have need again that some one teach you the rudiments of the first principles of the oracles of God” (Heb. 5:11-12). These Christians should have been more mature in the faith than they were. In fact, the writer says they were “dull of hearing” and he rebukes them for being in such a condition. He does, however, give them a way to correct their situation: “. . . ye have need again that some one teach you . . .”

Conclusion

The church has always had those that were untaught; but she also has those that are taught and are able to defend the truth against all error. We need to strive to learn all that we possibly can about the word of God so that we can teach it to others. This is the only way we can be pleasing to God.

William Barclay, in giving the reason for John’s first epistle, states that he “wrote his great letter to meet a threatening situation and in defence of the faith. The heresies which he attacked are by no means altogether echoes of ‘old unhappy far off things and battles long ago.’ They are still beneath the surface and sometimes they even raise their heads. To study his letter will confirm us in the true faith and enable us to have a defence against that which would seduce us from it” (The Epistles of John and Jude, Rev. Edition, p. 20).

Jesus, in giving the great commission, instructed the apostles to go make disciples of all nations, “baptizing them into the name of the Father and of the Son and of the Holy Spirit; teaching them to observe all things whatsoever I commanded you” (Matt. 28:19). He recognized the importance of continued teaching and/or studying on the part of one after he became a disciple (Christian). This, then, is the solution to the problem of the untaught second and third generation church members: teaching, teaching and more teaching!

QUESTIONS

1. Why are false teachers able to exert such a strong influence among God’s people?
2. What is meant by the term “untaught church member”?
3. Discuss the conditions which must be present for apostasy to succeed. What can be done to prevent such occurring?
4. Discuss these conditions as they relate to the following passages:
1. Acts 20:29-30 (To whom was Paul speaking?)
2. 2 Tim. 2:16-18 (Where was Timothy when Paul wrote to him?)
3. 2 Thess. 2:3-12
4. 1 Tim. 4:1-5
5. 2 Tim. 4:1-5
5. Describe the condition of the church when John wrote his epistles. Do we find any of these characteristics within the church today?
6. What does John say about false prophets and/or teachers? What advice does he give Christians in regards to them?
7. How and with what does one test and/or try these false teachers? Does one need to know the scriptures in order to be able to try and/or test them?
8. Discuss some of the parallels that exist bet ween a newborn baby and a Christian.
9. How does one account for Timothy’s strong faith? Why aren’t there more like him? Whose fault is it if one does not study and grow?
10. Define and/or discuss the following:
1. Doctrine of Christ (2 John 8, 9)
2. Apostles’ doctrine (Acts 2:42)
3. Spirit of truth (1 John 4:6)
4. Spirit of error (1 John 4:6)
5. Heb. 5:11-12
6. Matt. 28:19
11. What suggestions would you give to help solve the problem of the untaught?

Guardian of Truth XXV: 17, pp. 261-263
April 23, 1981

By Weldon E. Warnock

In the first epistle of John the phrase “eternal life”.is found six times. Twice (1:2; 5:20) the expression refers to Jesus, showing His nature and the source of eternal life. The other four times refer to something possessed by the people of God (2:25; 3:15; 5:11, 13). Eternal life is also a predominant theme of the Gospel of John.

John writes about eternal life in the present tense, and he also writes about eternal life in the future tense. In 1 John 5:11, 13 we read, “. . . God hath given to us eternal life . . . . that ye may know that ye have eternal life . . . .” These verses indicate present possession. However, in 1 John 2:25 eternal life is a promise, and, thereby, a future possession. “And this is the promise that he bath promised us, eternal life.”

The actual possession of eternal life cannot be now, and at the same time, a future gift, although the preceding passages seem to teach it both ways.

Conflicting Views

Commentators, preachers and religious people in general are divided over the question as to when one possesses eternal life. Albert Barnes wrote, “. . . not merely shall have, but is already in possession of that life and happiness which shall be everlasting” (Com. on Luke/John, p. 233). B.F. Wescott stated, “Eternal life is not future but present, or rather it is, and so is above all time”

Gospel According to John, p. 87). These two quotations from Barnes and Wescott are typical of several more that could be given.

On the other hand, there are those who emphatically declare that eternal life will not be an actuality or a reality until after this earthly life. Guy N. Woods wrote that “eternal life is not a present possession, but a promise, a promise conditional and dependent on our remaining faithful” (Peter-John-Jude, p. 250).

E.M. Zerr wrote that the reward of eternal life “will note come in this world but in the next which will be `when earthly things have ceased to be’ ” (Bible Com., Vol. 6, p. 282). The statements by Woods and Zerr reflect the thinking of a goodly number, especially members of the church of Christ.

Let us consider some of the Scriptures that appear to teach both of the preceding positions and see if we can find a satisfactory solution to the problem.

Present Possession

The following Scriptures seem to indicate that eternal life is a present, actual possession. Notice the present tense verbs. Emphasis is mine.

John 3:36. “He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see

life . . . .”

John 5:24. “He that heareth my word, and.believeth on him that sent me, bath everlasting life . . . .”

John 6:54. “Whoso eateth my flesh, and drinketh my blood, hath eternal life . . . .”

1 John 5:11. “And this is the record, that God hath given to us eternal life, and this life is in his Son.”

1 John 5:13. “These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.”

Future Possession

In the following Scriptures eternal life is a possession that is realized in the future.

Mark 10:30. “. . . . and in the world to come eternal life.”

Romans 2:7. “To them who by patient continuance in well doing seek for glory and honor and immortality, eternal life.”

Romans 6:22. “But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.”

Titus 1:2. “In hope of eternal life, which God, that cannot lie, promised before the world began.”

Titus 3:7. “. . . . we should be made heirs according to the hope of eternal life.”

1 John 2:25. “And this is the promise that he hath promised us, even eternal life.”

All of the preceding Scriptures are true. Since the Bible is the Word of God and it is not contradictory, there must be a plausible solution to harmonize an apparent contradiction. It does not solve the problem to array one text against another and say the Bible teaches eternal life is future because Mark 10:30 says so. That does not answer John 5:24 and other similar texts.

Neither is any thing solved by quoting the passages on present possession and ignoring those Scriptures that teach future possession. We have to consider all the verses and make them agree. We will do this as we proceed in the study. We will clarify the difficulty two ways: (1) by defining terms, and (2) by studying the grammatical structure of some of the verses under investigation.

Definitions

In defining terms the word, “life,” must be defined and so must the word, “eternal.” To know what is meant by the phrase, “eternal life,” is imperative to this study.

First of all, We will examine the word life. Though life may mean sometimes simple existence, as life under the sun (Eccl. 9:9), in our present discussion of “eternal life” it means, basically, a right relationship with God. This life (zoe) is a quality of character that enjoys the very highest blessedness. R.C. Trench wrote, “No wonder, then, that Scripture should know of no higher word than zoe to set forth . . . . the blessedness of the creature in communion with God” (Synonyms of the N.T., p. 95).

Jesus said, “And this is life eternal, that they might know thee the only true God and Jesus Christ, whom thou hast sent” (John 17:3). Knowing God and knowing Christ is life eternal. The word, “know” (ginosko), indicates a relationship. W.E. Vine wrote, “In the N.T. ginosko frequently indicates a relation between the person knowing and the object known.” To be estranged from God is to be alienated from the life of God (Eph. 4:18).

As to the word eternal, it is translated from the Greek word aionios, which comes from the word aion. The word means lasting, ceaseless, perpetual or never-stopping. (The word, “everlasting,” is a synonym for “eternal” and means the same thing.)

Thayer gives three different usages of aionios: (1) without beginning or end, that which always has been and always will be, (2) without beginning, and (3) without end, never to cease, everlasting (p. 20). From these usages, one may scan the whole span of eternity (aionios), or he may look back into eternity, or he may look forward into eternity. Thayer’s third definition is the one which applies to our study – “without end, never to cease, everlasting.”

Since “life” is a relationship with God, and “eternal” means “never to cease,” then we must conclude that “eternal life” is a relationship with God that never ceases. If we, therefore, possess “eternal life” now, we cannot be lost once we are saved. If alienation from God could take place, then the life would not be eternal, that is, without end. But there are Scriptures in abundance that show saved people can be lost (Matt. 13:41; Lk. 8:13-14; Jn. 15:1-10; 2 Tim. 2:18). Hence, we conclude that we do not actually possess eternal life, now.

Grammatical Structure

In verses already cited, “eternal life” is stated as a present possession. For example, John 5:24 states: “He that . . . . believeth . . . hath everlasting life.” Here, the verb “hath” translates the word echei in the phrase, echei zoen aionion (third person singular of the present indicative of echo). In this verse is an instance of the Futuristic Present which Dana and Mantey say, “This use of the present tense denotes an event which has not yet occurred, but which is regarded as so certain that in thought it may be contemplated as already coming to pass” (A Manual Grammar of the Greek New Testament, p. 185).

The scholarly Winer wrote that “the notion of zoe as used by John, not only permits, but almost requires the present tense; apart from this, however, echein zoen aionion (to have life eternal) might very well be said of one who, though not as yet in the actual enjoyment of the eternal life, yet in his certain hope already has it as a possession belonging to him” (Grammar of New Testament Greek, p. 332).

Winer also wrote of this present tense that it is used “when an action still future is to be represented as being as good as already present, either because it is already firmly resolved on, or because it must ensue in virtue of some unalterable law” (Ibid., p. 331).

From these quotations from Dana and Mantey and Winer, at least two things stand out:

(1) Eternal life is so certain, it is spoken of as already come to pass. We can now see why many passages state that “eternal life” is a present possession. The present tense simply denotes the certainty of it. Similar language is found in God’s gift of Jericho to the Israelites. Before Jericho was taken, God said: “I have given into thine hand Jericho . . .” (Josh. 6:2). The possession of Jericho was so certain, God said he had already given the city unto Israel.

The betrayal of Jesus by Judas was so sure that Jesus spoke of it in the present tense before it ever happened. “. . . the Son of man is betrayed to be crucified” (Matt. 26:2). John the Baptist spoke of judgment as present, when obviously it was future. “And now also the axe is laid unto the root of the trees . . .” (Lk. 3:9). Here, again, we see future events so definite that they are spoken of as already taking place.

(2) Eternal life is already as good as present because of an unalterable law. The unalterable law is the immutability of God’s promises. Listen to Paul: “In hope of eternal life, which God, that cannot lie, promised before the world began” (Tit. 1:2; cf. Heb. 6:17-18). God cannot go back on His word. Eternal life, a future possession in the world to come, will become an absolute reality because God said so.

In view of the preceding observations it becomes crystal clear that eternal life is a promise to all obedient believers (although spoken of as a present possession due to the certainty of it), but the actual possession of everlasting life is reserved in heaven. Peter said we are begotten again unto a lively hope to “an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you” (1 Pet. 1:3-4).

Returning to the passages on eternal life in 1 John, we can readily see that 1 John 2:25 explains what John meant in 1 John 5:11, 13. John shows in 2:25 that we have eternal life in promise – in prospect. This is an inspired and infallible exposition of those verses in the 5th chapter.

QUESTIONS

1. What is the meaning of “life” as used in our lesson?
2. State the three usuages of aionios (eternal) by Thayer. Which one applies to our study?
3. According to 1 John 5:11, 20 where is the source of eternal life?
4. What do Barnes and Wescott have in common? What do Woods and Zerr hove in common?
5. What verse in 1 John teaches that eternal life is a promise? What verses in 1 John speak of eternal life in the future tense?
6. Eternal life means life without end. Why could not a saved person be lost if eternal life is an actual, present possession?
7. Read John 5:24. This is an example of the Futuristic Present. What do Dana and Mantey say about the Futuristic Present?
8. Why was Jesus’ betrayal (Matt. 26:2) spoken of in the present tense, though the betrayal was yet future?
9. According to Titus 1:2, why is eternal life unalterable?
10. Write a brief resume of why eternal life is a future possession.

Guardian of Truth XXV: 17, pp. 258-260
April 23, 1981

By Larry Ray Hafley

John’s letters were not written to prove, predict, or prophesy the possibility of apostasy. They were written that the joy of those in fellowship with God “may be full” (1 Jn. 1:4). Further, “These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God” (1 Jn. 5:13). These stated purposes assert and assure the salvation and security of them that “walk in the light” (1 Jn. 1:7; cf. 2 Jn. 4, 6, 9-11; 3 Jn. 4, 11). The eternal security of one who abides in Christ and “doeth righteousness” is not doubted or denied; it is declared and displayed (1 Jn. 2:28, 29; 3:6-10, 24). Let that not be forgotten as we are forced to leave this point and grapple with the errors of men.

Advocates of the impossibility of apostasy (once saved, always saved; once in grace, always in grace) frequently and fervently turn to John’s triplets to forge their views. It is these arguments that we shall review.

1 John 2:1, 2

The Text: “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.”

From this passage it is argued that Christ is the propitiation for all our sins past, present, and future. So, when the child of God sins, he is in no danger because Christ’s atonement has taken care of his sins. Once you are saved, you need not fear the wages of sin. Christ is your propitiation; hence, you cannot be condemned by sin.

There is a germ, an element of truth in that argument. Christ is indeed our propitiation. But note that He is “also” the propitiation “for the sins of the whole world.” Is the whole world thereby saved? No, because there is a great difference between God’s provision and man’s acceptance. The Bible does not say that God will do something to atone for your sins if you will obey the gospel. It says God has made the reconciliation possible. He has accomplished what the lost need. Now, it is up to man to accept. We have access by faith into this grace (Rom. 5:2).

The “whole world” in sin is not unconditionally saved by Christ’s propitiation and reconciliation. Nor is the child of God unconditionally forgiven by Christ’s provision and propitiation. If, however, one argues that the saved are automatically forgiven on the basis of Christ’s death, then he must argue the same thing for the alien sinner because the text says, “not for ours only, but also for the sins of the whole world.” To so reason will prove universal, unconditional salvation. That is obviously false. Therefore, the reasoning is fallacious.

1 John 2:19

The Text: “They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us.”

From this passage Calvinists argue that if a person who was allegedly saved turns back to the devil he never was truly saved. He was a professor, not a possessor of eternal life, or so they contend.

John Connally, a Texas politician, was a member of the Democratic party, a protege’ of President Lyndon Johnson. In the 1970’s, he switched to the Republican Party. He was no longer of the Democratic Party’s persuasion, so he left. That does not mean that he never had been a Democrat. He lost his faith in the principles and philosophy of the Democratic Party. If he had not, he “would no doubt have continued” with the Democratic Party. His leaving, though, did not prove that he had not been a Democrat.

“I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of Egypt, afterward destroyed them that believed not” (Jude 5). Does that prove they were never truly saved out of Egypt? Some rebelled and revolted against Moses, desiring to return to Egypt (Num. 14:4). Suppose they had returned. Would that have meant they were not “saved out of Egypt” in the first place?

Turn it around. Children of the devil become children of God.. The lost are found and saved. Does that indicate they were never lost to begin with?

Immediately after 1 John 2:19, John warns the saved “concerning them that seduce you” (vv. 24-28). In effect, he is saying, “Remain, abide in Him; do not be like the ones mentioned in verse 19.” They did not “continue,” or “remain,” or “abide in Him.” “Do not let that happen to you,” John warns. According to the doctrine of the impossibility of apostasy, John should have said, “If you do not remain, continue and abide, then you are not saved.” John did not say that, but he should have and would have if he had taught what Calvinists argue from verse 19.

1 John 3:6, 9

The Texts: “Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him.” “Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.”

Brother Guy N. Woods, in his commentary on Peter, John, and Jude, answers the contention of the advocates of the impossibility of apostasy. Note his timely remarks.

“Whosoever keeps on abiding in him sinneth not.” Here, too, the apostle gives utterance to an idea which is often expressed in one way or another in his Epistles. (1 John 2:24; 3:9; 5:18; 3 John 11). (1) Whosoever abides in him sins not; (2) whosoever is begotten of God does not sin; (3) he that does evil has not seen God. These propositions are developed in much detail throughout the first Epistle; and the ideas which they contain were favorite ones with John. The apostle did not intend to affirm that one who abides in Christ is not capable of committing a single act of sin; such a concept would be in conflict with his affirmation of the universal prevalence of sin, even among the saints (1 John 1:8); moreover, the designation of the means by which to overcome sin through the intercession of Christ (1 John 2:1), implies its possibility. Thus to teach it is possible or even probable that one will attain to a life of sinlessness here, is in conflict with his own teaching in the instances cited, and must not be attributed to him here ….

In the passage under consideration, the verb sinneth not is the translation of ouch harnartanei, third person singular, of the present indicative active, of hamartano. Inasmuch as the chief characteristic of the Greek present tense is to indicate action in progress contemporary with the time of speaking, whereas the English verb does not distinguish between such action in progress, and a single act occurring, the significance of the verb sinneth, as used by the apostle, does not fully appear in the translation. It can be brought to the attention of the English reader only by an expanded translation thus: “Whosoever continues to abide in him does not keep on sinning” (i.e., habitually as he did before his conversion). Had the apostle intended to convey the idea that one who abides in Christ is incapable of committing a single act of sin, he would have utilized the aorist tense. In such a case, however, he would have been in conflict with his own previous statements which assert the fact of sin in the lives of Christians, and the means provided for their removal. The meaning of the verse is, He who has taken up his abode in Christ, and settled down to a permanent existence in him, has terminated his former manner of life and has ceased the practices then characteristic of him. He no longer engages in habitual and persistent sin. That he has broken the hold of sin in his life, and no longer regularly yields to evil impulses as a manner of life, however, is far from asserting that there are never occasional lapses into sin through weakness or ignorance. (Cf. 1 Cor. 9:27; Phil. 3:12.) For these inadvertent lapses, a plan has been provided. (1 John 2:1)

(Woods comments on 3:9) Why is it thought that the phrase “he cannot sin” may not be correctly interpreted to mean that it is impossible for a child of God to commit a single act of sin? “And he cannot sin” is translated from the phrase kai ou dunatai hamartanein. Hamartarein is a present active infinitive, the force of which is, “he cannot continue to live a life of sin” (as before) . . . . Why, then, cannot one thus begotten persist in sin? (1) The seed (the word of God), which forbids it, is in him, controls his life, and directs his energies. (2) A life of sin is inconsistent with the spiritual parentage of the one thus begotten. But does this mean that it is never possible for one possessed of this nature to sin? No . . . . When, in such instances, sin occurs, it is a momentary lapse; it is due to an imperfect holding of the word in the heart; it is recognized as contrary to the higher impulses of the person thus sinning, and it is confessed and put aside with shame” (Guy N. Woods, Peter John Jude, pp. 263-265, 272).

1 John 5:1

The Text: “Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him.”

With this Scripture cited, Calvinists will ask, “Can one be unborn?” You are your Father’s child. Nothing can change that fact. No matter what you do, you will always be the child of your parents. Therefore, when one is born of God, he is God’s child. Nothing can destroy that fact, or so the argument says. In his excellent book, Life In The Son (pp. 89-91), Robert Shank deals with this argument.

But consider three essential differences between physical birth and spiritual birth:

1. Physical birth effects the inception of the life of the subject in toto, whereas spiritual birth involves only a transition from one mode of life to another . . . .

2. In physical birth, the subject has no prior knowledge and gives no consent, whereas in spiritual birth, the subject must have a prior knowledge of the Gospel and must give consent . . . .

3. In physical birth, the individual receives a life independent of his parents. They may die, but he lives on. But in spiritual birth, the subject receives no independent life. He becomes a partaker of the life and nature of Him who begets – a participant, by faith, in the eternal life of God in Christ “who is our life.”

Furthermore, a father may deny and disinherit his children and thereby cut them off from all blessings and inheritance. God will “disinherit” and “deny” those children of his who are unfaithful and who deny him (Num. 14:12; Matt. 25:1, 12; 2 Tim. 2:12).

But Calvinists tell us that we are born children of the devil, totally depraved. We ask, then, can one be “unborn”? Does he ever cease to be his father’s child? Obviously, one ceases to be a child of the devil when he is saved. He is born again. So, one can become a child of the devil; he can, in a sense, be “unborn.”

1 John 5:4

The Text: “For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith.”

If you are begotten of God you will overcome the world; the world cannot overcome you; therefore, you cannot be lost once you are born of God. That is the basic argument from this passage. However, what is it that overcomes the world? “This is the victory that overcometh the world, even our faith.” Our faith overcomes the world. But one’s faith may be swerved away from (1 Tim. 1:5, 6), shipwrecked (1 Tim. 1:19), overthrown (2 Tim. 2:18), and it may fail (Lk. 22:32). What then?

1 John 5:18

The Text: “We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himelf, and that wicked one toucheth him not.”

See the comments on 1 Jn. 3:6, 9. One that is born of God does not permit sin to reign and rule in his body (Rom. 6:12). He does not live a life of sin, a life devoted and dedicated to sin. That is the thought of the verse. How is this obtained and maintained? The begotten one “keepeth himself.” We are to keep ourselves in the love of God (Jude 21). We are to hear the word of God and keep it (Lk. 11:28). But what if one ceases to keep himself? Will he be saved anyway? No (Jn. 8:51; 1 Jn. 2:3-5).

Conclusion

“Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward” (2 Jn. 8). “Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God” (3 Jn. 11).

QUESTIONS

1. Why did John write these letters?
2. Please explain the doctrine of the impossibility of apostasy?
3. Are we automatically forgiven of sin simply because Christ died for us? If not, what must the child of God do when he sins? Cite references.
4. See the example concerning John Connally under the heading of 1 John 2:19. Construct a parallel example. What is the importance of the word “continued” in 1 Jn. 2:19?
5. Can a child of God commit sin, a single act of sin? See 1 Jn. 1:8-10.
6. What is the “seed” of 1 Jn. 3:9?
7. What will the Lord do to those who deny Him and who are unfaithful to Him? See the references given under the heading of 1 Jn. 5:1 and also Jn. 15:6 and Rev. 3:16.
8. What is it that overcomes the world?
9. What are some things that may happen to our faith?
10. What does 2 Jn. 8 imply that we might do?

Guardian of Truth XXV: 16, pp. 250-252
April 16, 1981