Truth Magazine

By S. Leonard Tyler

“Why have I prayed so sincerely, confidently and unselfishly for something, I believed to be just, and did not get it?” This is an apt question and needs consideration. I guess, all of us have wondered or pondered this thought. Job certainly did. He could not, for the life of him, understand why God allowed the tragedies to befall him and his family. He plainly expresses his inability to comprehend God’s dealings with him. Yet, his faith would not allow him to blame God.

Job’s faith in God and His goodness confirmed in his own heart that his only hope was in God and that God would not forsake him. He humbled himself before God in worship and said, “Naked came I out of my mother’s womb, and naked shall I return thither: the Lord gave, and the Lord hath taken away; blessed be the name of the Lord. In all this Job sinned not, nor charged God foolishly” (Job 1:21-22). This proves, to me, that God knows best and that my trust must be in him. I may not understand, I cannot comprehend the infinite mind and good of God, but I can believe that every good and perfect gift comes from God. The story of Job confirms this and is preserved to sustain us in times of trouble. It is for our learning, admonition and assurance the God knows best, and we must trust Him.

When a child goes to his parents and requests some special consideration, he cannot understand why they fail to give it. You and I recognize there, are some things that children cannot have and some things they must endure to grow up strong and capable of living successful lives. They feel that we are inconsiderate, hard-hearted and forgetful of them. However, the parent should know what is best and answer accordingly. Parents could be mistaken in responding to the child’s petitions but God knows what is best. We, as children of God, must make our prayers in absolute faith: God knows what is best and will answer our petitions accordingly. Then let us pray: “Lord, strengthen our faith, give us courage and confidence; and, whatever response we receive from Thee, help us to be therewith content.”

Paul had a thorn in “the flesh” and prayed “thrice, that it might depart from me.” The answer was not a positive one. This does not prove that prayer is ineffective. The Lord did respond to Paul. Paul said, “And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me” (2 Cor. 12:7-9).

Why God refused to remove the thorn is stated, “Lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure” (2 Cor. 12:7). We still must suffer for Christ. We must suffer so long as we live in this physical world, and death is certain. This, however, does not prevent, or make void, our privilege or prayer. It is true, God may see fit to withhold some requests we make. Our faith must say, “God knows best and will grant what is best according to His own purpose.” Our faith in God should build in us the desire that, since God’s will is best, that is what we want.

Paul accepted the thorn gracefully and took strength in his infirmities. He said, “I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong” (2 Cor. 12:10). God’s refusal to remove the thorn did not weaken Paul’s faith. It strengthened it; in fact, it lead him closer and caused him to depend upon Christ more. He continued to pray with faith and to recognize Christ as his strength and salvation. He said, “I know whom I have believed, and am persuaded that He is able to keep that which I have committed unto him against that day . . . I can do all things through Christ which strengtheneth me” (2 Tim. 1:12; Phil. 4:13). Paul conceded to God the right to say what was best and accepted it gracefully, and was therewith content.

David prayed most sincerely and fervently for his child while it was alive. The child died, David arose from the earth, refreshed himself and worshiped God. His servants could not understand his actions. He said, “While the child was yet alive, I fasted and wept: for I said, Who can tell whether God will be gracious to me, that the child may live? But now he is dead, wherefore should I fast? can I bring him back again? I shall go to him, but he shall not return to me” (2 Sam. 12:15-23). David did not forsake God because He refused to spare his child. He was drawn closer to the Father and served him more fervently. He was called a man after God’s own heart (1 Sam. 13:14).

Our finite minds cannot grasp the infinite mind of God. We must allow faith to make the connection. Our inabilities cannot comprehend the infinite good of God. Klan cannot know what God has prepared for him. This was true in the preparation of the church and it certainly is true in the eternal world (1 Cor. 2:9). Faith must lead us to gladly accept the infinite good from God (Jas. 1:17). The ineffable power, wisdom, love and concern God has manifested toward us will surely beget in us an ineffable faith, love and submission to Him in all things. If this be true, we can and will pray, “Thy will be done – not ours.” This is indeed the characteristic attitude of a true child of God. It will also enhance our desire to pray.

Faith is manifested when one enters his closet, closes the door and prays. He really believes that the Father will hear and award (Matt. 6:6). Jesus, our Lord, leaves us an example: “In the morning, rising up before day, he went out, and departed into a solitary place, and there prayed” (Mark 1:35). His apostles prayed together (Acts 4:31), and by the riverside (Acts 16:13); at Miletus, Paul “kneel down, and prayed with them all” (Acts 20:36); and Luke said that at Tyre along with the disciples, women and children, just before boarding the ship, “We kneeled down on the shore and prayed” (Acts 21:5). They prayed together.

God May Refuse To Give Our Requests

There will be times when God refuses to grant our requests, times when He withholds for a reason, and times when they are granted. This should not determine our faith. The Psalmist cried, “Lord, why casteth thou off my soul? Why hidest thou thy face from me?” (Ps. 88:14). But he did not cease to pray. He prayed, “Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord, my strength, and my redeemer” (Psa. 19:14).

We may become as the prophet, Habakkuk, when he said, “O Lord, how long shall 1 cry, and thou wilt not hear? Even cry out unto Thee of violence, and thou wilt not save!” (Hab. 1:2). The Old Testament men of God could not understand all of God’s ways. We cannot understand all of God’s dealings with us. But why stagger at that? Is it true in the physical world? Is it not more likely to be manifestly demonstrated in the spiritual? We cannot comprehend the Almighty for He is not man: “hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?” (Num. 23:19). He is not slack concerning His promises (2 Pet. 3:9), which means that time does not count with God; He will accomplish His will. Faith is that which lifts man up to God and builds within his heart confidence to say, “Lord, Thy will be done in me. Help my unbelief.”

Why Should Christians Pray?

(1) They are children of God and want to talk with their Father.

(2) They recognize their own sinful condition and need forgiveness, (1 Jn. 2:1-2).

(3) They believe that God will hear their pleadings and their cries.

(4) They recognize their inability to do anything without God’s care and grace.

(5) They believe that God’s will is best and want it done in them.

(6) They remember the needs of all mankind and pray for them.

(7) They believe that God has opened a door of prayer according to His own eternal purpose and they use it.

(8) They believe that the Scriptures so instruct Christians to pray and they gladly accept.

“Pray always,” (Luke 18:1), “pray everywhere,” (1 Tim. 2:8), “pray without ceasing,” (1 Thess. 5:17), are but a few texts in the New Testament to impress us with the need and privilege of prayer. Paul expresses it, “Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God” (Phil. 4:6). Prayer is indeed a privilege and blessing.

Prayer is not an avenue of escape, but, rather, the acceptance of the reality of God. Prayer is not a substitute for obedience; it is a manifestation of faith in Him who directs the whole affair. Prayer is not for the indifferent, lukewarm, careless, and lazy; but rather to those who are zealous, enthusiastic and committed to God. They recognize that work alone is not sufficient but “faith without works is dead,” so they work and pray. The stronger one’s faith is, the more he works and prays. The more one prays the more he appreciates and enjoys his relationship with God (1 Jn. 1:7). This leads one into a faithful, active, obedient and confident life in Christ (Rom. 8:1).

I Believe

I believe that prayer is an open door through which a child of God may approach the Father, express his thanks, make his requests and ask forgiveness and mercy. I believe that He, and He alone, knows what is best and will grant it to His children. I believe that all this is provided within the realm of His Own Will. Therefore, I pray, “Father, I express, intreat and petition that Thy will be done – not mine. Thou art all wise, all powerful and Thy grace is sufficient to sustain us in life and save us eternally. Give me faith to accept it, courage to endure faithfully, and confidence that all is well and best.”

Truth Magazine XXIV: 11, pp. 183-185
March 13, 1980

By Morris W. R. Bailey

I Having discussed in preceding articles, a number of unfavorable attitudes toward the truth, in this, the concluding article, of this series, I propose to discuss briefly

The Proper Attitude

There is but one proper attitude toward truth which will make us receptive to the truth, and that is love for the truth. When Paul, in 2 Thess. 2:10-12, ascribed the unbelief of some, in the fact that they had not received the love of the truth, there is implied therein the suggestion that those who had believed the truth (v. 13) did so because of love for the truth. In fact, the nature of the truth of the gospel is such that it can be received only by those who are favorably disposed toward it.

In speaking of a proper attitude toward the truth, Solomon stated it this way, “Buy the truth and sell it not; Yea, wisdom, and instruction, and understanding” (Prov. 23:23). Which means that one will prize the truth so highly that he will make every effort to acquire it, regardless of the cost; and, having found it, he will not part with it regardless of what price may be offered:

A proper attitude toward the truth may be learned from the parable of “The Pearl Of Great Price.” Jesus said, “Again, the kingdom of heaven is like unto a man that is a merchant seeking goodly pearls: and having found one pearl of great price, he went and sold all that he had, and bought it” (Matt. 13:45, 46). Since the kingdom of heaven is founded on truth and its citizens are those who receive the truth (John 18:37), it does no injustice to this parable when it is used to teach a proper attitude toward the truth. That being granted, I therefore submit the following observations:

1. The merchant of the parable was “seeking.” He was motivated by a dominant purpose; he was not just out “window shopping,” nor was he an impulse buyer. He was in search of something – goodly pearls. If we are going to find the truth, it will not be through any halfhearted effort, nor will it be found in such generalizations as “getting religion,” or “joining the church.” It will be the result of a diligent search for the truth. It does not come to us by accident.

2. The merchant of the parable knew what he wanted. He was seeking goodly pearls. He was obviously, then, a judge of values, for the pearl was one of the most valuable gems of that day. He was thus not to be fobbed off with some inferior gem, nor with a cheap imitation, nor even with a pearl of small value. When we realize that only the truth will make us free from the bondage of sin (John 8:32) and save us from the guilt of sin (2 Thess. 2:13), the honest seeker after truth will be satisfied with nothing else. He will be able to distinguish between truth and error. (1 John 4: 1-6)

3. The merchant did not find the long-sought-after pearl in some bargain basement. What the exact price of the pearl was, we do not know, except that Jesus said it was great. It cost him all that he had. Nor is the truth cheap. Something of its superlative value can be judged by the fact that Jesus came to earth to bring it (John 1:17; 18:37). The apostles fought to preserve it from the assaults of false teachers (Gal. 2:5). They suffered persecution that it might be preached (Acts 4:1, 2).

4. When the merchant found the pearl for which he had been seeking, there was no haggling over the price. Regardless of the fact that the price was great, he immediately took steps to acquire it, even though it meant extreme sacrifice. He went and sold all that he had in order to buy the pearl. And when one is seeking with the same determination for the truth, he will find that the price is great. It will mean the abandonment of previous false doctrine that has been tenaciously held; for there can be no compatibility between truth and error (1 John 2:21). It may cost him the good will of former associates. Witness the things that Paul suffered for the truth at the hands of his own people, the Jews. (Acts 17:5, 13; 20:19). It may even cost one his family ties (Matt. 10:34-37).

Some Examples Of Love For The Truth

In the New Testament, particularly in the book of Acts, we find some outstanding examples of people who displayed an attitude that made them receptive to the truth when it was presented to them.

The Ethiopian Eunuch

The story of the Ethiopian Eunuch is related in the eighth chapter of Acts. He held a responsible position as a cabinet minister to the queen of Ethiopia being in charge of her treasury. His concern for spiritual matters is seen in the fact that despite the demands of his position, he had made a journey of about a thousand miles to Jerusalem, not for a vacation nor to visit friends, but for the specific purpose of worshiping God. True, the requirement to worship at Jerusalem was no longer binding (John 4:21), but he was worshiping according to the light that he then had. His godly character is further seen in the fact that on his return journey he was reading, not some light fiction nor the stock market quotations, but the scriptures, in this case what we know as the fifty-third chapter of Isaiah. His desire to know the truth is further seen in the fact that he wanted to know the meaning of a portion of the scripture that puzzled him. Was the prophet speaking of himself, or of some other (v. 34)? His quest for the truth was answered when Philip, “beginning from this scripture, preached unto him Jesus” (v. 35).

Cornelius

Another fine example of a receptive attitude toward the truth is seen in the conversion of Cornelius, a Roman centurion. His godly character is evident from the fact that the writer of Acts described him as “a devout man, and one that feared God with all his house, who gave much alms to the people, and prayed to God always” (Acts 10:2). Yet despite such fine qualities he was still unsaved. That is evident from the fact that he was instructed by an angel to send to Joppa for Peter, “who shall speak unto thee words whereby thou shalt be saved, thou and all thy house” (Acts 11:14).

While awaiting the arrival of Peter, Cornelius had called together his kinsmen and his near friends. The purpose of their coming together was stated in the words of Cornelius: “. . . now therefore we are all here present in the sight of God, to hear all things that are commanded thee of the Lord” (Acts 10:33). Such a receptive attitude toward the truth is certain to be rewarded (John. 7:17). And it was. That very day Cornelius and his household learned the truth, by which they were made free (John 8:32).

The Bereans

After having been driven out of Thessalonica by unbelieving Jews, Paul came to Berea and, as his custom was, went into the Synagogue of the Jews to preach. Of the Bereans, the inspired writer said, “Now these were more noble than those of Thessalonica, in that they received the word with all readiness of mind, examining the scriptures daily, whether these things were so” (Acts 17:11).

In this brief account, two praiseworthy characteristics on the part of the Bereans are displayed. (1) Unlike the Jews of Thessalonica, they allowed Paul to preach, and gave him an attentive hearing. (2) They wanted to be certain that what Paul taught was the truth. They may have had some experience with false teachers, and may well have heard some of the false Christ’s that Jesus foretold would come in his name (Matt. 24:5). They wanted to be certain that the Christ whom Paul preached was the Christ foretold by the prophets. To that end they searched the scriptures daily to see if the things spoken by Paul were so. Such a receptive attitude toward the truth, and nothing but the truth is worthy of our imitation. May God help us all to be like Bereans.

Conclusion

What was true of the characters mentioned above is just as true today. If men, with singleness of purpose, seek the truth with the same persistence, they will find the truth. One example comes to my mind.

Some thirty years ago I was preaching on a daily radio program from Moose Jaw. I received several letters from listeners. Some were complimentary. Others were critical. But one letter came from a man in Medicine Hat, Alberta. The teaching I was doing struck a responsive chord in him. When he later obeyed the gospel, he made the remark, “This is what I have been seeking for, for some years.” He sought the truth and he found it. May his tribe increase!

Truth Magazine XXIV: 11, pp. 182-183
March 13, 1980

By Mike Willis

Justification Without The Law

What a new doctrine was being taught when, for the first time, salvation without obedience to the law of Moses was taught to the Jews! Yet, this is exactly the message of Romans. Paul wrote,

But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets . . . (Rom, 3:21).

Therefore we conclude that a man is justified by faith without the deeds of the law (Rom. 3:28).

Statements such as this reveal the fact that the New Testament Scriptures release man from obligation to observe the law of Moses. Other passages show the same thing.

Second Corinthians 3:6-18 contrasted the Mosaical law with the new covenant as follows:

Old Covenant	New Covenant
1. Written within ink (v. 3, 8)	1. Written with spirit (v. 3)
2. Written in tables of stone (v. 2)	2. Written in fleshly tables of heart (v. 3)
3. Of the letter (v. 6)	3. Of the Spirit (v. 6)
4. Killeth (v. 6)	4. Giveth life (v. 6)
5. Ministration of death (v. 7)	5. Ministration of the Spirit (v. 8)
6. Glorious (v. 7)	6. Exceeds in glory (v. 9)
7. Ministrations of condemnation (v. 9)	7. Ministrations of righteousness (v. 9)
8. Glory fades (v. 7)	8. Glory remains (v. 11)

Romans 7.-1-6 teaches that Christians died to the law with Christ and, therefore, are no longer obligated to obey it. “But now we are delivered from the law” (Rom. 7:6).

Ephesians 2:14-17. The law which was the middle wall of partition between Jews and Gentiles was abolished having been nailed to the cross.

Colossians 2:14-17. The handwriting of ordinances which was contrary to us was nailed to the cross and blotted out. Therefore, one no longer has obligations to obey the Mosaical law.

Hebrews. Inasmuch as Christ, a descendant of the tribe of Judah, is now the High Priest, a change of law was necessitated (Heb. 7:12). Hence, the first covenant was removed in order to establish the second covenant (8:7-13). “He taketh away the first, that he may establish the second” (10:9).

Man’s release from the Old Law was not contrary to the Old Law. Rather, Paul said, “For I through the law am dead to the law, that I might live to God” (Gal. 2:19). Through the law man was left spiritually dead, condemned to Hell because of his sin. Furthermore, the law itself foretold its own cessation (Jer. 31:31-34). The sacrifices of the Old Law only foreshadowed the one true sacrifice for sin. When Christ gave His life a ransom for sin, the law’s dominion over man was over.

Hence, man’s justification is totally separated from obedience to the Mosaical law! He is not under law, but under grace (Rom. 6:14). “But after that faith is come, we are no longer under a schoolmaster” (Gal. 3:25). In Christ, we died to the law (Rom. 7:1-6).

Reversion To The Law

What happens when those who have been justified through faith in Christ Jesus decide to return to subjection to the Mosaical law? That is exactly the question faced by the early Christians in the issue of circumcision. Circumcision was not viewed as it is now as a mere operation for cleanliness related to one’s health; it was properly understood in its relationship to the Mosaical law. Those who demanded that one be circumcised in order to be saved (Acts 15:1-2) were demanding that Gentile Christians submit to the law of Moses in order to stand justified in God’s sight.

The apostle Paul properly understood the seriousness of this issue. It struck at the very heart of the gospel of Christ. Hence, he stated that reversion to the law of Moses frustrated the grace of God, “for if righteousness came by the law, then Christ is dead in vain” (Gal. 2:21). That is, if any person could be justified by law-keeping, then Christ did not really need to come to this world to die for the sins of mankind; there was already a way prepared for man’s salvation which did not involve the death of God’s Son. Hence, His death would have been in vain.

Inasmuch as this was contrary to the very heart of the gospel, Paul correctly charged that reversion to the law of Moses was apostasy (Gal. 5:1-4). In that argument in Galatians 5, Paul stated that reversion to the law made the death of Christ of no benefit, obligated one to keep all of the law if one kept so much as one part of it, and resulted in one falling from grace (Gal. 5:1-4). Peter had earlier stated that those who taught that one had to be circumcised in order to be saved were subverting souls and troubling brethren (Acts 15:24).

Hence, when Paul realized that salvation was by faith in Christ Jesus and not through obedience to the law of Moses, he forsook the law as a means of justification (Gal. 2:16). The things which he had considered important while serving the law, he now considered to be mere refuse; he. cast them aside in order that he might be saved through Jesus Christ (Phil. 3:2-12).

The Attitude of First Century Jews Toward The Law

The books of Acts, Romans, 2 Corinthians, Galatians, Ephesians, Colossians, Philippians, and Hebrews show that the early church had conflict because certain members of it felt that the law of Moses was still binding on Christians. Other Christians disagreed; consequently, a conflict ensued. The early church manifested at least three distinct parties: (1) The Judaizers. These Christians earnestly believed that one had to be obedient to the law of Moses in order to be saved (Acts 15:1-2). (2) Jewish Christians who kept the Law of Moses as apart of their heritage. Luke records that many in the Jerusalem church still kept the law of Moses, in spite of the fact that an official document had been sent out stating that Gentiles did not have to obey the law of Moses in order to be saved. Yet, James said to Paul, “Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law” (Acts 21:20, 24). Hence, there was a group who kept the law of Moses but not in order to be saved. (3) Gentile Christians. These men did not keep the law of Moses for any reason whatsoever. These parties came into conflict with each other, during the first and second centuries.

As this conflict continued throughout the first century, different men manifested different attitudes toward the law. Yet, the truth as the Holy Spirit proclaimed it through Paul received the full approval of the Jerusalem apostles, and prevailed. He stated that he became a Jew to the Jews and acted like a Gentile to the Gentiles. He wrote,

For though I be free from all men, yet have 1 made myself servant unto all, that I might gain the more. And unto the Jews I became as a Jew, that 1 might gain the Jews; to them that, are under the law, as under the law, that I might gain them that are under the law; to them that are without law, as without law, (being not without law to God, but under the law of Christ,) that I might gain them that are without law. To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some (I Cor. 9:19-22).

This passage reveals that Paul’s studied conduct was to present himself inoffensive to the people with whom he was laboring. Hence, when among Jews, he kept the law of Moses (Acts 21:26); when among the Gentiles, he conducted himself as a Gentile.

Yet, there is no doubt that Paul’s inspired view was opposed in the New Testament era. The Gentiles thought that he made too many concessions to the Jews; the Jews thought that he forsook the law of Moses. Yet Paul did neither. In living in obedience to the law of Christ, he tried to accept the differing cultures of both groups.

Under Law To Christ

Although the Christian does not live under the Mosaical law and is not justified through perfect obedience to any law, he is, nevertheless, under law. Paul stated that although he was not under the Mosaical law, he was “not without law to God, but under the law to Christ” (1 Cor. 9:21). In the book of Galatians, one of the great treatises against justification through perfect obedience to law, he stated that one should. fulfill the “law of Christ”. (Gal. 6:2). James also spoke f “the perfect law of liberty” (Jas: 1:25; 2:12). From these passages, we see a reference to law under which Christians live. Let us notice the following points from this observation.

1. If there was no law, there would be no transgression. The point which we observed with reference to those who lived prior to the giving of the Mosaical law needs to be restated with reference to those who are living after the law of Moses was abrogated. Sin is the transgression of the law (1,,1n. 3:4). Where there is no law, there is no transgression (Rom. 4:15; 5:13). If a person is going to be guilty of sin today, there must be a law in force. Those who state that there is no law in force today have denied the need for Christ. Without law, there is no sin; without sin, there is no guilt and penalty for sin; without the penalty of sin, there is no need for Christ. Hence, to deny that (here is a law for people today is to deny the need for Christ.

2. The law of Christ provides a remedy for the sins of mankind. The Mosaical law had nothing but the shedding of the blood of bulls and goats to atone for sin; yet, the blood of bulls and goats was not sufficient to pay the penalty of sin (Heb. 10:4). The person who sought to live under the law of Moses in rejecting the Christ as the Savior of the world was left with no method of justification but to keep the law of Moses perfectly. However, through Christ one can obtain forgiveness of sins. Though he is under law to God, he is not in bondage to sin because of the forgiveness of sins which is available to him through Christ. He is delivered from the body of this death through Jesus Christ our Lord (Rom. 7:24-25); there is therefore now no condemnation to them which are in Christ Jesus (Rom. 8:1).

One can understand why James could refer to the law under which we Christians live as a law of .liberty (Jas. 1:25; 2:12) in contrast to the law of condemnation which, left man dead inns t’respa’sses and sins. The law of Christ provides a way of releasing a man from the guilt and penalty of his sins. The blood of Christ which has been shed for the sins of mankind redeems man from the curse of sin.

3. There is a revealed pattern of conduct by which men are to live. Without law, man would be left free to live as he might please. Yet, Christianity is not ethical anarchy, religious worship without rules, or any other form of religious subjectivism. God has a law for men today which is variously known as the “law of liberty” or “law of Christ.” Inasmuch as it is also derived from God, it can also be called a law of God. This law details a pattern of ethics, a pattern of worship, and other matters revealed to man from God.

This law is not merely an outward code by which men keep the letter of the law, It is a law which penetrated much deeper than that. The prophet Jeremiah prophesied of this new law saying, “I will put my laws into their mind, and write them in their hearts” (as quoted in Heb. 8:10). The new covenant under which we live is written in the fleshly tables of the heart (2 Cor. 3:3). It is a ministration of the spirit and of righteousness (2 Cor. 3:8, 9). The crucified and risen Savior is at the heart of the gospel system in all its parts. And that Savior exalted in man’s heart is the secret of the gospel’s unique spiritual power. The word of God is spiritual and life-giving, not a grievous burden (Jn. 6:63; 1 Jn. 5:1-4). One can certainly see from these references that man is not left without a divinely revealed standard of conduct for this age.

Conclusion

From this study of the usage of law in the New Testament, we draw the following conclusions:

(1) Man cannot be saved through perfect law-keeping of any law.

(2) Man can be saved without living in obedience to the law of Moses.

(3) Man is saved conditionally on the ground of Jesus’ shed blood.

(4) Man is presently to live in obedience to the law of Christ.

Truth Magazine XXIV: 11, pp. 179-181
March 13, 1980

By Irven Lee

“Blessed are the peacemakers: for they shall be called the children of God” (Matt. 5:9). Righteousness is sown in peace by them that make peace. The man who can help calm troubled waters when strife has been disturbing the church is a useful man. Some cause strife where peace had prevailed. This sowing of discord among brethren is one thing the Lord hates (Prov. 6:19). The preacher is almost always a part of the problem or a part of the solution in this matter of strife.

People who are by nature and disposition very disturbing elements in the Lord’s church can never see themselves as they really are. The strife is always, in their sight, the fault of others, and they are only caught up in the unhappy trouble. Evidently there may be many church members caught up in the results of the confusion even though they do not cause it. Those skilled in calming the storm are blessed of God. Young preachers need to know that being able to prepare, organize, and present a sermon is not all there is to the work of an evangelist.

When there was strife at Corinth long ago, there was with it carnality, immorality, irreverence, and babyishness involved. This complicated problem called for the best of several personalities. Paul, Timothy, Titus, and others went to work at once because the church was and is important. Letters were written, trips were made in that day of slow travel, and evidently public and private efforts to set things right. Men with such concern would make things better rather than worse. They ran to the point of strife to help. It seems that some people rush to strife in order to get in on the fight.

Sharp rebukes, teaching, warnings, and exhortation must have been used at Corinth (see 1 Cor. 3). The workers needed wisdom, patience, determination, and a strong conviction. These wonderful men who went to work to find ways of bringing back peace and soundness were no doubt slandered and abused. In Paul’s letters, he was forced to defend himself and his apostleship. This was distasteful to him. Those who were helped may have needed to repent, forgive, and stand firmly for the truth. Being peacemakers is not an easy work.

Some preachers run from the problem to avoid the unpleasant repercussions. Others go to the church in distress to help. Let us thank God for those with patience and courage who work to save the church from the devil’s influence. One who will face the problems and help must be one who “beareth all things, believeth all things, hopeth all things, endureth all things” (1 Cor. 13:7). He needs the kindness and long suffering this chapter suggests, and he needs love for all the souls on all sides of all controversies. Truth needs to be preached effectively because it can free men of many ills. .The whole truth is always needed.

Some preachers would not be interested at all in going to some place that is in distress. They might be willing to move there after others have things calm again. It is next to impossible for a small church with problems to find a man who will work with it. The devil can have his way there unless there are strong men within the little work who can gradually turn things around. It would appear that more should consider it a challenge to work where it is evident that ,they are especially needed. Many of the strongest congregations ,today were weak -and in distress in the past. Humble then who helped in time of storm may have been forgotten. The Lord will not forget. Peacemakers are called .children of God.

The devil is not asleep. Divisions, factions, and heresies have come in the past; they can be found in the present in many places; and they’ will surely come in the future (I Cor. 11:19). Israel’s history bears this out as well as experience and New Testament teaching (2 Tim. 3:12; 2 Pet. 2:1-3; Matt. 24:11). Discord is one of the devil’s most effective tools. When trouble arises in a body of people, the cowards and weaklings drop out and are scattered. Souls are lost. Think of the stains that must be on the hands of those who are the occasions of stumbling. It will take more than Pilate’s basin of water to remove these stains.

False teachers often bring the division (Rom. 16:17, 18). Envy and jealousy often furnish the occasion of strife. The love of preeminence did not die when Diotrephes died and went to wait for the day of judgment. The love of money, the love for the praise of men, and worldliness may be centers of the problems. Selfishness and ignorance should bear their part of the blame.

There are those who would like just to sit in the cellar until the storm is over. In some cases, these are the very people who have special abilities that could correct the errors of doctrine, rebuke the jealous and worldly elements, and effectively work to bring precious peace; but they choose to look the other way and hope the problems will go away, or they may just try to ignore them to death. They are blown about by the winds of doctrine. A thing that harms the Lord’s church is not to be ignored. Christ must not be crucified afresh and put to an open shame. Some ugly situation that causes His name to be blasphemed and holds the truth in unrighteousness should not be ignored. The old leaven of malice and wickedness should be purged out so that there can be a new lump.

It is an enemy that sows the tares, but a false teacher can often find a following who will defend him and offer him sympathy if his errors are pointed out before all. His followers are deceived so they feel sorry for their wolf in sheep’s clothing who is being separated from the flock according to the scripture (Acts 20:29; Matt. 7:15). Sometimes the deceitful workers appear as ministers of righteousness (2; Cor. 11:13-.15). In. fact, in some casks, the leaders in the church (preachers and elders) are the ones who speak perverse things to draw away disciples. The very ones who should have pointed the way toward heaven use good words and fair speeches to deceive the hearts of the simple. Those blind leaders and blind followers go out because they are not of the flock (1 John 2:19).

Truth Magazine XXIV: 11, p. 178
March 13, 1980