Truth Magazine

By Bruce Edwards, Jr.

Pentecostalism is a real and formidable threat to the steadfast faith of God’s people in these days. The preoccupation with the subjective and “miraculous” which has permeated the denominational world has also made in-roads among New Testament Christians. The imperative is therefore self-evident that the child of God must have a proper perspective regarding the Biblical topic of spiritual gifts. This present series of articles is not intended to be a treatise on modern Pentecostal trends and dogma. Many more abler writers have dealt with these themes in depth, adequately refuting the claims of the “Charismatic movement.”(1) Denominational scholarship has also directed its attention to the alarming Pentecostal progress within its own ranks.(2) Our purpose will be to examine spiritual gifts in their first century and thus New Testament context to determine what they were, their design in the Divine economy, and how they were used by the early brethren. Our primary text for this study will be Paul’s list of gifts in 1 Cor. 12:8-11, although other relevant texts will be consulted when they bear upon the discussion. At this point, it is in order by way of introduction to examine the following items briefly: (1) The meaning of “spiritual gifts”; (2) The Divine purpose in the bestowal of such gifts; (3) How the gifts were bestowed; and (4) The duration of the gifts.

Definitions

The most commonly used word in the New Testament regarding spiritual gifts is charisma. It is found 17 times in the New Testament, only once by another writer (Peter) other than Paul. The basic meaning of charisma is that of “a gift (freely and graciously given), a favor bestowed . . .”(3) It is used of material and spiritual blessings in a general sense but in regard to spiritual gifts in a special way (Cf. Rom. 12:6; 1 Cor. 12:4, 9, 28, 30, 31). “The plural form is used chiefly in a technical sense to denote the extraordinary gifts of the Holy Spirit bestowed on Christians for special service . . . .”(4) The basic idea is thus of a gift freely and graciously given and received without merit which enables the possessor to serve in an extraordinary way.

Another word used for these gifts is pneumatikos. Strictly speaking the word contains no inherent idea of “gift” but rather points out the nature of the gift by metonymy. Paul uses the term pneumatikos (“spirituals” or “spiritual things”) to introduce his discussion of spiritual gifts in 1 Cor. 12:1 and also in 14:1, “gifts” being supplied by the translators. Pneumatikos may have been the most popular designation given the gifts by the Corinthians and possibly used by Paul in an ironic sense in view of their immaturity regarding their use. The terms charisma and pneumatikos are found together only in Rom. 1:11, translated “spiritual gifts.”

One other word used for “gift” in our context is merismos, found in Heb. 2:4. The idea here is that of a “distribution” or “apportionment” by the Holy Spirit and hence a “gift of the Spirit” in which He is the donor.

Purpose of The Gifts

“The basic New Testament purpose of signs, wonders, powers and spiritual gifts was to confirm or substantiate, by an outward manifestation or demonstration, the divine power and authority which had given a new and divine message.”(5) Heb. 2:1-4 is a passage bearing significant evidence concerning the purpose of spiritual gifts. Edward Fudge summarized the teaching of this section thusly:(6)

(1) The Lord spoke. We did not hear Him; the readers of the epistle just read did not hear Him. But some individuals did hear Him.

(2) Those who heard confirmed what He said. The Lord spoke, and those who heard Him gave sound testimony of what they heard. But that is not all.

(3) God also bore witness with those. ear-witnesses through extraordinary-in fact, supernatural-manifestations and attestations. From such corroborating passages as 2 Cor. 12:12 and Acts 2:22, 23 it is evident these “signs” or “powers” accompanied the apostolic proclamation for the precise purpose of confirming the Divine origin of their message.

This underlying rational behind the gifts raises the question of whether the message must be “confirmed” in every subsequent generation by these supernatural manifestations. The experience of the skeptical Thomas provides us with an answer. Thomas would not believe Jesus had been raised from the dead except he “see in His hands the print of the nails” and put his “finger into His side” (Jn. 20:25). Jesus makes another appearance and Thomas does believe (vss. 26-28) but notice Jesus’ evaluation of the episode: “Because thou hast seen me thou hast believed: blessed are they that have not seen, and yet have believed” (Jn. 20:29). This mild rebuke by the Lord shows that faith can be based on the testimony of those who have seen the signs. As John adds in the very next verses, “Many other signs therefore did Jesus in the presence of the disciples, which are not written in this book: but these are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing, ye may have life in His name.” We do not stand in need of another confirmation, but rather need to turn to the New Testament Scriptures-in the same way that Abraham directed the rich man to the Old Testament Scriptures (Lk. 16)-obeying all that we read that we might have life in the Son.

But there is also a secondary purpose behind the bestowal of spiritual gifts with special application to the church which is an obvious by-product of this grace of God apart from apologetic value. These gifts were given for the edification and establishment of the first century church. The gifts served a necessary, though temporary, function in the infant church. All the gifts enumerated in 1 Cor. 12 (or any others) were for the establishment of those struggling new communities of believers that they might “profit withal” in their fellowship together (1 Cor. 12:7). The gifts were given for the encouragement and growth of all and thus none was ever bestowed for “private devotion” as the Pentecostal claim is sometimes registered. The public assembly (1 Cor. 14) was the Divinely sanctioned occasion for the exercising of such gifts for the edification of all.

Transmission of The Gifts

It is evident from a study of the New Testament that there are only two possible ways one could receive a spiritual gift: (1) The direct outpouring from heaven of the Holy Spirit, administered by Jesus Himself (see Acts 2:33); or (2) The impartation by the laying on of the apostles’ hands.

Concerning the former, there are only two instances of this “outpouring” occurring in the New Testament. The first involved the apostles on the Day of Pentecost, enabling them to speak in foreign languages (Acts 2). The second involved the household of Cornelius, a Gentile, with the same observable effect (Acts 10). In both cases the “outpouring” and the attendant spiritual gift served the same purpose: confirming the Divine origin of the apostolic message. In Acts 2, the supernatural manifestation was necessary to show decisively that the Jewish theocracy was terminated and that the “last days” had been ushered in, in fulfillment of Joel 2:28-32. In Acts 10, the supernatural manifestation was necessary to overcome Jewish prejudice regarding the right of Gentiles to come into the kingdom (See Acts 11:1-18; 15:6-11). These two occasions were an integral part of the Divine economy in establishing the new Messianic order. Neither case came about as a result of being sought or pursued. Both cases were in fulfillment of prophecy and promise and thus neither were designed to be nor could be repeated.(7)

The other manner in which one could receive a spiritual gift was through the laying on of an apostle’s hands. In Acts 8, Philip the evangelist had successfully established a community of believers, baptizing them into Christ (vs. 16). However, none of those new Christians had received a spiritual gift. Though filled “with the Spirit” (Acts 6:5), Philip was apparently unable to bestow such gifts. Hence the apostles, Peter and John, journeyed to Samaria for the express purpose of imparting some gifts (Vss. 14, 15). The action involved in the impartation included prayer (vs. 15) and the laying on of hands (vs. 17). That it was through this manner that the gifts were transmitted is established by Luke’s testimony in vs. 18, “Now when Simon saw that through the laying on of the apostles’ hands the Holy Spirit was given, he offered them money.” If there had been another group of persons capable of bestowing the gifts or another means or manner for reception of the gifts, then Peter and John would not have come to Samaria. The work and writings of Paul (Acts 19:1-7; Rom. 1:11; 2 Tim. 1:6) confirm the conclusion that the apostles, that body of men possessing the “keys of the kingdom” (Matt. 16:19, 18:18), were the only ones capable of imparting the gifts.

Duration of the Gifts

Keeping the foregoing discussion in mind regarding the purpose and transmission of spiritual gifts, one must accept the inescapable conclusion that it is impossible to receive a spiritual gift today. Most refutation of the Pentecostal position over past years has centered upon the text of 1 Cor. 13, involving a word by word and point by point examination of Paul’s oracles in vss. 8-13. Indeed, Paul’s declaration that “prophecies . . . shall be done away . . . tongues . . . shall cease . . . knowledge shall be done away” demonstrates that such gifts were temporary; this writer, however does not believe that this evidence, formidable though it is, is the strongest argument against the continuance of spiritual gifts today. We would suggest that an accurate appreciation of the purpose and means of transmission of these gifts represents a more powerful challenge to the “Charismatic movement.”

It is logical to conclude that if the only two “outpourings” of the Spirit were in specific fulfillment of prophecy and promise, that such could not be possible modes of reception today. Again, it is logical to concluo that if the only other possible manner of obtaining spiritual gifts was through the laying on of the apostles’ hands and there are no living apostles, that also this source of such gifts is defunct. Aligning this data beside the New Testament purpose behind such supernatural manifestations, one has a formidable case for the cessation of those manifestations. Nevertheless, it is certainly in order to use 1 Cor. 13:8-13 as corroborating testimony, demonstrating that the apostle’s end in view is the completion of the inscripturated revelation.

Our conclusion then is that spiritual gifts must not be divorced from their context within God’s whole plan of redemption. When properly understood, one realizes that these gifts were at best temporary measures to confirm the apostolic message as Divine and to establish the primitive church, terminating with the culmination of the apostolic mission.

Endnotes

1.

2. One publication, Present Truth, has been started by a group of conservative Protestants for the express purpose of combating Pentecostal subjectivism arid curtailing its influence.

3. William F. Ardndt and F. Wilbur Gingrich, A Greek-English Lexicon of the New Testament (Chicago: Univ. of Chicago Press, 1957), p. 887.

4. W. G. Putman, ‘Spiritual Gifts,” New Bible Dictionary (Grand Rapids: Wm. B. Eerdmans Pub. Co., 1962), p. 1212.

5. Edward Fudge, Speaking In Tongues (Athens: The C. E. I. Pub. Co., 1971), p. 7.

6. Ibid.

7. For a fuller treatment of this theme see James Bales’ The Hub of the Bible and The Case of Cornelius.

Truth Magazine XVIII: 4, pp. 12-13
November 28, 1974

By Ron Halbrook

Cecil Willis is inviting several younger men to do writing as part of the Staff of Truth Magazine. Our name turned up in the list somehow, he tells us. With his permission, we would like to say a few things about writing in general and Truth Magazine in particular.

Why Write?

Beginning with Acts 2, the early history of the church was characterized by teaching, teaching, and more teaching . . . and not only on a collective basis. The Apostles and other Christians told sinners daily about the Good News of Christ; as a result, “the Lord added to the church daily such as should be saved” (Acts 2:47). Also, saints were constantly edified as “they continued steadfastly in the apostles’ doctrine” (vs. 42). Even when severely persecuted, “they that were scattered abroad went every where preaching the word . . . and the hand of the Lord was with them: and a great number believed, and turned to the Lord” (9:4; 11:21). In short, every Christian did all within his power to teach the Word of the Lord. Opportunities to teach “with ink and pen” should be used as readily as those which are “face to face” (3 John 13-14).

Edmund Burke is credited with saying that all that is needed for the triumph of evil is for good men to do nothing. This applies nowhere so well as in our service to Christ. Alexander Solzbenitsyn, Noble Prize-winning author and one who professes Christianity, recently was permitted to leave Russia by its atheistic regime because he was a thorn in the side. Not only did he trouble the civil regime, he crossed swords with the Russian Orthodox Church’s hierarchy for their compromises. He wrote in the Eastern Churches Review,

“By what reasoning is it possible to convince oneself that the planned destruction of the spirit and body of the Church under the guidance of atheists is the best way of preserving it? Preserving it for whom? Certainly not for Christ.

Let us not deceive ourselves that external chains have power over our souls. Things were no easier at the birth of the Christian faith; nevertheless it held out and prospered. And it showed us the way: sacrifice.”

Solzhenitsyn was answered by “Father” Sergil Zheludkov in the same publication. After explaining that the “Patriarch” would jeopardize his position if he answered for himself, this lackey pled for “a healthy acknowledgment of reality.” “We are not permitted to work at the religious education of children or of adults,” and so we must see that under such “strictly determined conditions” there is nothing to do but “accept the system.” “And anyway, one man cannot change anything” (Italics added). Solzhenitsyn picked up his pen and called for an effort to teach even if it takes “personal sacrifice.” ” `One man can do nothing,’ you say. That’s not true. One man can do something. Anyone can.”

Some brethren advise against writing and do not write because they fear that one may write something wrong, learn better, and have to face what he wrote in the future. The solution of that problem is the same as for any other kind of teaching we do: admit the mistake and correct it, like Saul of Tarsus. It is no more necessary for every one to teach by writing than by speaking from a pulpit, but the above excuse would eliminate all kinds of teaching. While the Christian is doing all he can to teach, he should also be doing all he can to learn, improve his teaching, and correct mistakes.

We hear of preachers who discourage brethren from taking teaching magazines because the publication “might go wrong” and take several people with it. Such fearful men overlook the other side of the coin: teaching publications can increase one’s knowledge, stimulate his devotion to truth, and prepare him to meet error! Brethren some time fall into false teaching which they might have avoided had they been encouraged to do broader thinking about current problems. Are these souls any less important than the ones who might be misled by a publication which compromises its devotion to truth? The attitude of a preacher who reads these magazines for their actual good while discouraging brethren from reading them because of a potential danger is ridiculous. It manifests a high view of self and a low view of brethren. Such a brother ought not to send out a bulletin or give out a tract because the author (i.e., the preacher himself who is “guarding” everyone else) “might go wrong”! No one has to ever see a bulletin, tract, publication, or newspaper article to go to heaven. How we learn the truth is unimportant, but careful use should be made of every opportunity to teach and learn-including “ink and pen.”

Why Write for Truth Magazine?

An obvious reason for deciding to work with Truth Magazine as a staff writer is that we were invited; we could no more turn that opportunity down than we could turn down opportunities to write in a local newspaper or teach in other ways if invited. But going another step, we are glad to take advantage of this particular opportunity because we have considered the character of Truth Magazine. It has a character like every publication (Time, Newsweek, U.S. News, Ladies Home Journal, etc.). Truth Magazine’s character includes a deep devotion to the truth which is God’s Word; desire to teach the gospel in its fulness and to oppose error in its every manifestation; initiative, zeal, and militancy in teaching truth and fighting error (rather than a milk-toast posture); clearness in presenting convictions, even if a price must be paid (as opposed to ambiguity and double-talk so as to avoid being clearly understood with the result of a price being paid); open door policy, willingness to present both sides; desire to expand and improve in the amount of good done (not just financial, capitalistic goals); appealing format. This is the character we see and it ought to be the character of any effort.

Of necessity, the character of a paper is closely kin to the character of its editor. The characteristics stated above are reflected in Truth Magazine partly because they belong to Brother Willis. None will deny he is clear and to the point. None will deny he is energetic in presenting truth and militant in opposing error. These are characteristics we long for and admire in a world filled with compromise, platitudes, the indecisiveness and ambiguity of political utterance, double-talk, and general lack of conviction. So we like the way Brother Willis says what he says . . . though some will see his directness and depth of conviction as intolerant, bigoted, and egotistical. Furthermore, we like what he says-he is teaching the truth, dealing with the particulars, and presenting the truth in a straightforward manner. He is grappling with error, naming the particulars, and not shrinking from the responsibility to specify exactly who he believes to be perpetuating false doctrine. It is easier (more “in season”) to hide behind a rock and take “pot shots” or to set oneself above all the trying difficulties of hand-to-hand combat and simply cast vague aspersions everywhere in general but nowhere in particular. Paul dealt with truth and error; specified the particulars, named both the false teaching and false teachers without apology. Men of faith Will teach the truth in love in the same fashion today. We believe the editor of Truth Magazine is such a man doing such a work. He published the first article we ever wrote for a paper like Truth Magazine. (“Immorality Won’t Work,” Vol. IX, No. 6, Mar., 1965); he gave advice and encouragement at that time which has not been forgotten. We look forward to further inspiration and guidance from him in this new working relationship.

Attitude Toward The Work

A few words about our attitude about being on the Staff are appropriate. First, we look upon this new work as an opportunity, a responsibility, and above all a privilege. It is a privilege to be associated with good men, to have a hand in a good work. Secondly, we intend to teach the whole counsel of God and to oppose all kinds of unsound doctrine. The gospel only, the only gospel: that is all our desire. “For I am determined not to know anything among you, save Jesus Christ, and him crucified” (1 Cor. 2:2). But, thirdly, we believe it is imperative for all public teachers of God’s Word to be open to further study on any topic. Public teaching invites public examination; any teacher who whines when publicly challenged has no business teaching-and that rule starts on our own doorstep. We welcome criticism, challenge, suggestions for further study.

Fourthly, our identification with the work of Truth Magazine does not mean we believe it is the only good teaching magazine, the only one worth reading, writing for, or sending to others. But it is excellent, among the very best. The editor has invited us; therefore, we intend to give Truth Magazine our best effort and wholehearted support.

Fifth, brethren sometimes exp:ess fear of papers as “power structures” or a threat to churches’ autonomy and function. Papers can be abused, but that does not make papers per se wrong. What is said of papers on this matter can be said of all efforts of men, individual and cooperative, humanly-devised efforts and divinelyappointed efforts. Individuals have a right to pool their resources in a teaching effort like Truth Magazine even though no scripture tells us how to arrange or operate such an effort. Resources placed in the church treasury can be used only for church functions under the direct guidance of Christ. The line between the, church treasury and resources retained in one’s own possession is very distance-God having left the latter “in thine own power (exousia, authority)” (Acts 5:4). Thus God has left us free to arrange, re-arrange, collect, combine, and utilize resources within our “own authority” so long as we do not violate the principles of honesty, and propriety. We may use such funds for business purposes, family needs, benevolent works, or teaching efforts-individually or collectively, as we see fit-and that is the proper basis upon which Truth Magazine exists. Any such paper becomes abusive when it takes church donations to do the work of the church, speaks for the churches, or ties up with other human organizations to organize churches into a centralized structure. So the truth is: (1) papers have a right to exist, (2) Truth Magazine is aware of the abuses and has fought them, (3) Truth Magazine is not guilty of the abuses and continues to fight them.

Therefore, we say to those who are concerned about Truth Magazine and power over churches that we- are concerned about such abuse and so is , Truth Magazine-which is one more reason we recommend it to you. We are happy to support Truth Magazine as it supports truth, retaining to ourselves the right to object is so far as it deviates from truth. If and when Truth Magazine compromises its commitment to Bible truth, we shall withdraw our support and encourage all others to do the same.

To sum it all up, Truth Magazine is an excellent teaching medium; it is doing a good, sound work. It is a privilege to have a hand in this work. The paper can be a blessing to you over and over again . . . if you will subscribe and read it, searching the scriptures. Invite your friends to subscribe. Subscribe for someone who might not be motivated to do so themselves, .but who might be blessed and stimulated to a greater interest in spiritual things if such informative literature were introduced into their life. Subscribe for parents, children who are off at college, preachers, elders, deacons, Bible class teachers. For $10.00 per month, you can bless 20 homes 50 times a year with the pages of Truth Magazine; many of our readers waste that much money each month and others are able to invest more than $10.00 per month in the good of their fellow men.

Truth Magazine XVIII: 4, pp. 55-56
November 28, 1974

By Ronald D. Howes

James E. Talmadge’s Articles of Faith (p. 273) gives the reasons why Mormons accept the Book of Mormon and in reality the rest of Smith’s works as the authentic Word of God. Reason number 3 at the bottom of the page is:

“3. The strict agreement and consistency of the Book of Mormon with itself.”

We find that the book fails miserably to measure up to Talmadge’s fine requirements. Mormons are not about to scoff at Talmadge’s requirements; James E. Talmadge was one of their 12 apostles, and faithful to the cult till death.

Does the Book of Mormon Agree With Itself?

This section will compare not only Book of Mormon references but also Doctrine and Covenant statements. Perhaps the worst witness for the internal consistency of the book is poor old Nephi, .supposedly the author of much of the first part. (Book of Mormon references are to page and verse.)

“And now I know that the record which I made is true; and I make it with mine own hand; and I make it according to my knowledge (B.M., page 1, v. 3).”

A little later he wasn’t so sure ….

“Nevertheless I do not write anything upon plates save it be that I think (emphasis mine, rdh) it be sacred. And now if I do err, even did they err of old . . . because of the weakness which is in me,, according to the flesh (B. M., page 41, v. 6).”

Fortunately, he picked up confidence toward the end of his efforts.

“But behold, I proceed with mine own prophecy, according to my plainness; in the which I know (emphasis mine, rdh) that no man can err . . . (B. M., page 90, v. 7)”

So far, the Book of Mormon has proven to be about as consistent as a case of frostbite in Florida. The picture grows worse, not better. How can a prophet of God like poor old Nephi make an inspirational boo-boo like that? First he’s positive; then he is not so sure; then he has it all together again. It makes for fun psychoanalysis, but very poor scripture. Read 1 Cor. 14:33, over and over and over again. We must not knock old Nephi too much, for now we would like to quote him as an authority.

Prophetical Problems

“I know that the Lord giveth no commandments unto the children of men, save he shall prepare a way for them that they may accomplish the thing which he commandeth them” (B. M, page 5, v. 7).

On September 22 and 23 of 1832, Joseph Smith, Jr., self-proclaimed “seer,” “revelator,” and “prophet” of the Latter Day Saints, gave this commandment from God in section 84, v. 5 of the Doctrine and Covenants. He said, ” . this generation shall not all pass away until an house shall be built unto the Lord, and a cloud shall rest upon it” (see v. 3, the house to be built in Missouri, and v. 4, to be erected in that generation). The “prophet” gives the Mormons one generation in which to erect the house, about 1832 to 1842, and during the lifetimes of those alive then. All those have long since died and the house was never reared. As a matter of historical embarrassment, the Mormons were chased out of Missouri not too long after this. Did God guide Nephi? Did God guide Joseph Smith, Jr., the “prophet?” Was the “commandment of the Lord” accomplished? No! This is not the only commandment the Lord supposedly gave the Mormons, which He did not prepare a way for them to fulfill.

A Marriage Counselor’s Nightmare!

“Therefore, prepare thy heart to receive and obey the instructions which I am about to give unto you; for all those who have this law revealed unto them must obey the same. For behold, I reveal unto you a new and everlasting covenant; and if ye abide not that covenant then are ye damned” (Doctrine and Covenants section 132, vs. 3-4). Mormons are commanded to listen to the instructions, rear, and obey those things. The alternative to obeying these directives is a front row seat on the next fast plane to Hell! Sounds a little like Nephi was in one of his more confident moods. Well, what was this covenant? Read verse 1.

” . . the principle and doctrine of their having many wives” (also verses 37-39). Do Mormons have many wives today? Has God provided a way for them to keep this commandment and covenant of His? Remember that those who do not, cannot be saved, but are looking forward to damnation!

Woodruff and Snow Recant

The official declaration of Wilford Woodruff and Lorenzo Snow on the doctrine of polygamy is now law. These past Presidents of the Mormon Church lent their consent to the ban on polygamy on pages 256 and 257 of the Doctrine and Covenants. It seems that in 1890, Utah wanted Statehood more than they wanted concubines and wives ad infinitum. So, in the last analysis “political expediency” won out over damnation and anathema.

Righteous-Unrighteous, Good-Bad, Sins

Concerning plural marriages, especially those contracted by David, the Book of Mormon said,

“And now it came to pass the people of Nephi under the reign of the second king, began to grow hard in their hearts, and indulge themselves somewhat in wicked practices, such as like unto David of old desiring many wives and concubines and also Solomon, his son” (Book of Mormon, pp. 108-109, v. 15).

How ridiculous can a person get? This totally contradicts everything Joe said in Doctrine and Covenants; section 132, about the righteous practice of plural marriages by Mormon men.

“David also received many wives .and concubines, and also Solomon and Moses my servants, as also many others of my servants, from the beginning of creation until this time; and in nothing did they sin save in those things which they received not of me” (Doctrine and Covenants, section 132, v. 38).

In one place it’s a wicked abominable practice, and in another place it is said “and in nothing did they sin.” Will the real Joseph Smith, Junior, seer, prophet, arid revelator please stand up?! Does the Book of Mormon have strict consistency with itself and with the truly inspired writings of the prophets of God? Not at all!

Truth Magazine XVIII: 4, pp. 54-55
November 28, 1974

By Larry Ray Hafley

A proper presentation of the person and a correct declaration of the work of Christ will preclude numerous doctrinal errors. The sufficiency and superiority of Jesus in His character and mission were the antidote to first century heresy. The nature of neither Christ nor error has changed, therefore, the medicine used by the holy apostles and prophets will cure similar doctrinal ills and evils today.

Cases In Point

(1) When the Docetists of John’s day, in their hatred of the body as a prison house, denied the fleshly form of Jesus, John declared a Christ “which we have heard, which we have seen with our eyes, which our hands have handled” (1 Jn. 1:1). All who were disposed to despise such a fact were described as deceivers and antichrists. “Every spirit that confesseth that Jesus Christ is come in the flesh is of God” (1 Jn. 4:2). The human nature of Christ is sufficient to condemn present day cult claims and creeds as it was in John’s day.

(2) When the churches of Galatia were hindered regarding the works of the law as essential to righteousness, Paul presented a Christ who redeemed all men “from the curse of the law, being made a curse for us” (Gal. 3:13). Rather than the law, righteousness comes through the faith, the gospel system, ‘of Jesus Christ. It is not the law of Moses but the faith of Jesus. This justification given in promises to Abraham is received by faith in Christ. To prevent a frustration of the grace of God in our day, the revelation of Jesus must yet be the declaration of studied minds and sincere mouths.

(3) Parallel wise, when certain Hebrew Christians were ready to make themselves a captain and return to the fleshpots of Judaism, the Hebrew author cited the five stage supremacy of Christ. One, his ‘eternal appointment to the heirship of all things in the moral and material universe. Two, the creation of the worlds by Him. Three, His continued might in upholding all things by the word of His power. Four, the redemptive work which He accomplished by Himself, the purging of our sins. Five, His subsequent exaltation and glorification as He sat down on the right hand of the majesty on high (Heb. 1:2-4). Over and above Abraham as founder, Moses as lawgiver, and Aaron as High Priest, Christ doth reign. These facts as to the person and work of Christ repudiate and invalidate doctrinal errors on all sides relative to the place and nature of the kingdom of God.

(4) When false teachers in Corinth denied a resurrection from the dead, Paul faced them with the resurrection of Christ. Again, it is the knowledge of Jesus that refutes the . ignorance of men. All the accomplishments of the gospel are downed if Christ be not raised, but appeal to that keystone truth is the cornerstone that crushes the stumbling stone of the Corinthian errorists.

(5) When the Colossian Christians were introduced and seduced to the worship of angels, Paul revealed the dominance and preeminence of Christ. As Ephesians shows the perfection of the church, so Colossians reveals the completeness of the Christ. There is no realm of insight, understanding, or knowledge where Christ does not present the ultimate glory. To the riddle of earthly death and the reality of heavenly life, Christ provides wisdom and completeness or perfection, so let no man spoil, corrupt, or beguile you from Him who is the head, even Christ.

Conclusion

Were every page of the New Testament to be filled with the vain repetition of “Lord Jesus, Lord Jesus, Lord Jesus,” it would not emphasize the Lord Jesus more fully than it does. There is a lesson to be gleaned. Learn of Him, live in Him, and in that wisdom and life, you may off-set and upset every form of falsity. The reason Christ’s person and work are not more frequently used to destroy every false way, every false deed and doctrine, is because His person and work are not as familiar in our hearts and lives as they ought to be. “Take my yoke upon you, and learn of me.”

Truth Magazine XVIII: 4, p. 50
November 28, 1974