Truth Magazine

By Edward Bragwell]

Amazing Grace is a good old song. I have sung it from early childhood. If some of the printed matter on “grace” that I have read lately is true, then it must be more amazing than I had thought.

This newly defined grace is a kind of warmed over, but just half-baked, version of the Calvinistic concept of grace imputed righteousness. It allegedly covers some of a Christian’s sins unconditionally. Yet, it is not broad enough to cover an alien’s sins nor sins wilfully or knowingly done by Christians.

In order to dramatize their point, these brethren talk a lot about a Christian who ignorantly goes over the speed limit (a sin-Rom. 13:1-5). wrecks, and is killed. Will that man be lost? Now, that is nearly as good as the one about the man going to the creek to be baptized, a tree falls on him and kills him on the spot! Will that man be lost?

But back to our unfortunate speedster. Let us just have a big crash while we are at it. While we are just pretending maybe all that will really be hurt will be some foolish notions of brethren. Since these writers do not tell just why the poor fellow was speeding maybe they won’t mind if we supply the reason. He was speeding because he was too busy talking to his passenger to notice the speedometer. You see, his passenger had just learned that Jesus is God’s Son and was to be told about repentance and baptism. This poor fellow was killed too. Wait, there is a second car in the wreck. It is driven by a good brother who knows he is going too fast, but he was in a hurry to get to the church building to baptize a man. The second driver was killed too.

Now if I understand this newly defined grace, the first driver is covered by an ignorance clause. His passenger is not covered because, though ignorant and sincere all right enough, he was not yet in Christ. The second driver is not covered because, though he thought he had a good excuse, he knew that he was speeding and that it was wrong. You see, the first driver gets in under the doctrine that the perfect life of Christ is imputed to those in Christ to cover their sins. Christ lived a life perfect enough to cover the sin of the ignorant speeder, but not perfect enough to cover his passenger’s (though he was more ignorant than the driver) nor does it cover the wilful sin of the second driver. Amazing Grace indeed.

There is a man to whom God does not impute sin (Rom. 4:8). The reason that sin is not imputed to him is not some special arrangement for God to overlook sin, but because his sin is forgiven (v. 7). Forgiveness of sin is conditioned on repentance, both for aliens and children of God. The alien must REPENT and be baptized (Acts 2:38). The erring child of God must REPENT and pray (Acts 8:22; cf. 1 John 1:7-9). A grace that promises salvation to one child of God without repentance and to another only after repentance is amazing. Sins of ignorance and weaknesses of the flesh are supposedly taken care of by the perfect life of Christ-but not sins known to be sin by the sinner. I wonder what happens to a brother who knowingly sins but is too weak in the flesh to avoid it.

The DEATH of Christ covers our sins, when we meet the terms of pardon (Matt. 26:28; Rev. 1:5; Acts 22:16; 1 John 1:7-9). But the Bible simply does not teach that the perfect LIFE of Christ stands before God as a substitute for our imperfect lives. We are made righteous by the redemption of the blood of Christ (Col. 1:14). This is how grace covers our sins. It forgives them when we repent and turn from them.

What about sins that we do not know about? David prayed. “Cleanse thou me from secret faults.” (Psa. 19:12). “Secret faults” were not merely sins done in secret. They are contrasted to presumptuous sins (verse 13). He knew that such sins were against him, so he prayed to be (acquitted – NASB) cleansed of them.

If a Christian’s sins through ignorance are simply not taken into account by the Lord, then Paul did brethren a disservice by writing several times: “I would not have you ignorant.” Preachers had better stop right in the middle of the Great Commission. They should teach enough to baptize folks in order to place them under the perfect life of Christ-but stop short of “teaching them all things whatsoever (Jesus) commanded” lest they learn and can no longer be covered by the ignorance clause of this new law of grace.

Brethren, all this talk about God’s overlooking sins of ignorance and fleshly weakness is a cover up. It is but a rationale for fellowshipping baptized believers who practice unscriptural works, items of worship and organizations for the church. That is the root of the matter. Let us riot forget it. We are not judging anyone’s motives, but merely stating what is clearly evident on the surface from the writings of these men.

The ones whom I know that are teaching this new-found brand of grace, to their credit, still teach some conditions of fellowship. One must have been baptized (immersed) for the remission of sins. One must be sincere, just ignorant and fleshly weak. Yet, if we suggest that there are other conditions, we become guilty of setting up ourselves as judges. But, the very area of judgment where one has not the right to pass judgment, the area of motives and attitudes, is where they pass judgment. They try to pass judgment on how much one knows and whether he is sincere or not. One may know what one does and that such is wrong, but only God can know for sure why he does it and if he knows better. If one plans to widen fellowship (and benefits of grace) to include all good honest, sincere, but mistaken brethren-regardless of how unscriptural their congregations have become-he is going to have to play God a lot. He is going to have to pass judgment on his brethren’s heart so he can fellowship the sincere and ignorant ones and cast out the insincere and knowing ones. He has his work cut out for him.

I am thankful for God’s grace. With Paul, I can say, “By the grace of God I am what I am” (1 Cor. 15:10). I shall continue to sing about it. I plan to pray “without ceasing” that God will continue to extend his grace in the forgiveness of my sins, all my sins, as I repent and strive to know and do better. He is faithful. He will forgive (1 John 1:7-9).

I also pray that I will in no way encourage a brother to depend on his sincerity or ignorance to get him by. Of course, we must leave final judgment to God. He knows all the facts. If He wants to save both speedsters and the unbaptized passenger, that’s fine with me, but I am not going to be presumptuous and hold out promise to anyone that God will save them from any sin without repentance. I will let God handle such_ cases, if they exist, and continue to teach what the Bible says that one must do about his sins, whether he be an ignorant or knowledgeable brother or alien sinner. “The grace of our Lord Jesus Christ be with you all.” (2 Thess. 3:18):

Truth Magazine, XVIII:48, p. 11-12
October 10, 1974

By Larry Ray Hafley

From Maryland: “What kind of kingdom was the thief on the cross thinking about – a material, earthly kingdom or a spiritual kingdom as Christ taught his kingdom would be? Was the thief better informed about the nature of Christ’s kingdom than the apostles were? (Read Acts 1:6). Was the thief a Jew? Did the thief ask to be saved, or did he ask to be remembered.?”

The Text In Question

“And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us. But the other answering rebuked him, saying, Does not thou fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss. And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, Today shalt thou be with me in paradise” (Lk. 23:39-43).

Response To Questions

1. Nature Of The Kingdom In Thief’s Mind: Though it may not be possible to determine with absolute certainty and finality, I believe the thief partially conceived a spiritual kingdom. He may not have possessed a perfect purview of the prophetic kingdom as we know the church (1 Tim. 3:15; 1 Pet. 2:5; Jn. 18:36), but he perceived it as being spiritual in some sense or to some degree. To what extent did the thief contemplate the spiritual nature of the kingdom?

If the thief had had a purely, physical, material kingdom in mind, he never would have said, “Lord, remember me when thou comest into thy kingdom.” First, the apostles, with a materialistic concept believed the physical death of Jesus would doom their kingdom hopes. Is this not evident in Peter’s rebuke? After Jesus prophesied of His demise at Jerusalem, Peter said, “Be it far from thee, Lord: this shall not be unto thee” (Matt. 16:21-23). Yes, the Lord also said He would be raised, but they did not hear this (Mk. 16:11; Lk. 24:11). Second, the disciples on the way to Emmaus thought physical death was the end of the physical kingdom “we trusted that it had been he which should have redeemed Israel” (Lk. 24:19-21). In effect, “His death ruins our dreams of a physical kingdom.” Third, the thief knew Jesus was going to die (vv. 40, 41). As such, he could not have conceived of a strictly worldly kingdom, for Jesus was dying, not coming into a political kingdom of pomp and power. So, he understood something above a purely physical kingdom. That he comprehended a spiritual reign and rule in the hearts of men I do not believe.

How much of a true conception of the kingdom’s essence did the thief have? I do not know. And I suspect that you know only a little more than that!

2. The Thief Better Informed: Without contradicting the first section of this response, let me reply, “I think not.” One may speak what he does not fully appreciate., Peter’s perfect confession of Christ appears inconsistent with his imperfect kingdom conception (Cf. Matt. 16:16; 16:21, 22). Peter could say, “Lord, to whom shall we go? thou hast the words of eternal life,” and “Thou art that Christ, the Son of the living God” (Jn. 6:68, 69). Yet, he could also be found carnally contending for a chief seat in an earthly kingdom (Matt. 20:20-24; Luke 22:24). He spoke of the universal scope of the promise of the gospel, but it took the events of Acts 10 and 11 to divine for him the meaning of “every creature” (Mk. 16:15; Acts 2:39). Even the prophets of antiquity spake that which they could not view through the veil (1 Pet. 1:10-12).

The thief in his dying moments spoke without realizing the full import and impact of his request. To be sure, he did not speak as the Spirit gave utterance, but he spoke of a kingdom that was not necessarily vanquished by the death of Jesus. This was more than the disciples had grasped (Matt. 16:21-23; Lk. 24:19-21). The apostles evidently had the ability to know more perfectly the character of Christ’s kingdom than did the thief. To say, however, they were in a favored position to know is not to say they necessarily understood to the degree of their opportunity. They had every reason to be far above the thief in their knowledge of the kingdom, but the reasons do not establish the proposition. The truth is they did not know as one may judge they should have known. Yes, (Read Acts 1:6).

3. A Jewish Thief. Let me ask our querist, not for an answer, but for the sake of thought, “Was he a Gentile’?” Would the Romans have executed a Gentile on the cross for thievery? As I understand it, the cross was reserved for the vilest criminals. Is it likely that a fellow Gentile would be crucified for thievery? Is it not more probable that a Jewish thief might suffer this dread death rather than a Gentile? “. . . and for the Jews Pilate had only contempt” (Blailock, The Century of the New Testament, p. 90). I imagine he was a Jew, but I am not disposed to debate the matter.

4. Remembered Or Saved: Remembered, obviously; but what did he mean by “remember me’?” He was not asking the Lord simply to think about him. “Remember me” is equivalent to a request for future favor, for consideration in His kingdom. The thief knows he will soon die. Can any believe he was merely asking to be thought about after his death.? No, he was asking not to be overlooked in the kingdom. (Thus, whether the term “Lord” should be in the text or not, he saw Jesus as a divine being.) He does not ask to sit on the right hand or the left. He asks that he be not forgotten. This means, “Tender me some recognition when you come in your kingdom.” It does not seem out of order, therefore, to place the idea of salvation in the thief’s plea.

Conclusion: These questions are unusual and interesting, but let us be slow to become anxious over them. Regardless of the thief’s thoughts or the extent of his knowledge, not to mention his race, we can know the nature of the kingdom, and we can know how to be citizens and subjects of it. What the thief knew or did not know affects us very little and should concern us even less.

Truth Magazine, XVIII:48, p. 10
October 10, 1974

By 

Franklin T. Puckett will teach a special series of lessons on “Calvinism and Modern Adaptations” for two weeks this spring from February 25 through March 8 in Florence, Alabama. Young preachers may find a particular interest in these lessons.

Brother Puckett will deal with the traditional doctrines of Calvinism (T.U.L.I.P., etc.), misconceptions about what Calvinism teaches, the danger of it in various denominational writings and the place of Calvinistic thinking in certain current problems and discussions such as imputed righteousness, grace, indwelling of the Holy Spirit, etc.

The suggestion for such a study was made last spring as Brother Puckett finished an in-depth class in the first five chapters of the book of Romans which was attended by over two dozen preachers who live within 100 miles of Florence. This class was a three hour study every Friday morning for three months (A study beginning at Romans 6 will resume the first week in January with an additional class in Beginning Greek which will be taught on Friday afternoon. These classes will run from January through March). Because of that class last year and the enthusiasm of the students, arrangements were made to start this additional concentrated two week study with intensive twice-a-day sessions for those who would be interested.

Brethren around Florence who are aware of the financial problems of younger preachers are willing to open up their homes to those who write and make definite plans to come. Some 14-16 men can be housed this way. Breakfast and supper will be provided in some homes. Also, there will be some sleeping accommodations for men who would stay together in a lakeside home and buy their own meals. Arrangements can be made to accept the invitations into these homes by writing Franklin T. Puckett, P.O. Box 1166, Florence, Alabama 35630 (Phone: 205-766-6179). Please specify which type of these accommodations you would prefer.

Classes will begin on Tuesday, February 25, and end on Friday, March 7, which will assist anyone who needs to come from a distance. If a question should arise about the value of these studies and whether it would be worth it to a local congregation to allow their preacher time to be gone for this, we suggest the congregation direct an inquiry to Brother Puckett to determine the intensive nature of these studies as well as the practical and current use of this material in a local work.

Brother Puckett is supported by the College View Church of Christ in Florence and is free to travel for meetings and to teach as he sees the need. This is a brief opportunity for a few young men to study with him.

Harold V. Corner, 521 Cumberland Street Florence, Alabama 35630

Truth Magazine, XVIII:48, p. 9
October 10, 1974

By Gilbert W. Holt

The subject of salvation is the greatest subject that has ever engaged the minds of men. To be saved with the redeemed of all ages, to be free from all of earth’s sorrows (Rev. 21:4), to gather around the great white throne of God in heaven and sing His praise for all eternity (Rev. 14:3), to eat of the Tree of Life and drink of the River of Life that flows from the throne of God (Rev. 22:1-2), and to live forever will indeed by blissful. On the other hand it is sad to know that all will not go to heaven. In fact the Bible reveals in Matthew 7:13-14 that the majority will choose the way that leads to eternal destruction. To me the thought of being lost is the most terrible thing that we could think about. To be separated from the Lord and the glory of His power forever (2 Thess. 1:9); to be cast into “outer darkness: there shall be weeping and gnashing of, teeth” (Matt. 25:30), to hear the Lord say, “depart from me, ye cursed, into everlasting fire prepared for the devil and his angels” (Matt. 25:41), to have to live in eternity in a place where the “worm dieth not, and the fire is not quenched” (Mk. 9:44-48), to be in a place where “the smoke of their torment ascendeth up forever and ever: and have no rest day nor night” (Rev. 14:11), is indeed horrifying. Yet, my friends, these two places that we have described are a reality. One day the Lord will come again to judge the world (Matt. 25:31-46). On this great day we will hear Him say, “well done good and faithful servant” (Matt. 25:21), or “depart from me ye cursed, into everlasting fire prepared for the devil and his angels” (Matt. 25:41). Which will it be for you? God has set salvation on the one hand and damnation on the other. Man whom God created is a free moral agent, therefore, he can choose his own eternal destiny. If he chooses to obey God, he has chosen salvation (Heb. 5:9); but if he chooses to disobey God, he has chosen damnation (Col. 3:6).

God Wants Everyone To Choose Salvation

“Behold, the Lord’s hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear” (Isa. 59:1). “The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to usward, not willing that any should perish, but that all should come to repentance” (2 Pet. 3:9). God “will have all men to be saved, and to come unto the knowledge of truth” (1 Tim. 2:4). “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (Jno. 3:16). “God commendeth his love toward us, in that, while we were sinners, Christ died for us” (Rom. 5:8).

Christ Wants Man To Be Saved

“For the Son of man is come to seek and save that which was lost” (Lk. 19:10). “For this is my blood of the New Testament, which is shed for many for the remission of sins” (Matt. 26:28). “Being made perfect, He became the author of eternal salvation unto all that obey him” (Heb. 5:9). Christ came to save sinners (1 Tim. 1:15).

The Holy Spirit Wants All To Be Saved

In John 16:13 we learn that the Holy Spirit revealed the plan of salvation unto us. In Ephesians 4:30 we also learn that the Holy Spirit is grieved when we reject the plan of salvation which he has revealed to us.

Christians Want Others To Be Saved

Christians are supposed to be soul winners for Christ (Matt. 28:19-20; Mk. 16:15-16; Rom. 1:14-17).

The Devil And His Angels Want You To Be Lost

“The devil, as a roaring lion, walketh about, seeking whom he may devour” (1 Pet. 5:8). Yes, my friends, Satan will do everything in his power to cause you to disobey God. He will tell you that it is too hard to live the Christian life, that you should not deprive yourself of the pleasures of sin. His philosophy is eat, :drink, and be merry for tomorrow you die. But dear reader, to die unprepared to meet your God means eternal damnation.

Our Plea

Sinner friend do you not want to go to heaven? If so, why do you not obey the Gospel of Christ, let God save you and the Lord will add you to his church? The gospel plan of salvation is simple:

1. One must hear or be taught the gospel (Jno. 6:44-45; Matt. 28:19-20; Mk. 16:15-16; Rom. 10:17).

2. Man must believe (Mk. 16:15-16; Jno. 8:24; Rom. 10:17: Heb. 11:6).

3. Man must repent (Lk. 13:3; Acts 17:30; 3:19; 2:38).

4. Man must confess Christ (Rom. 10:9-10; Acts 8:37).

5. Man must be baptized (Mk. 16:15-16; Acts 2:38; 22:16; Rom. 6:3-5; Col. 2:12; Gal. 3:27; 1 Pet. 3:21).

After obeying from the heart these commands we must “Grow in grace and knowledge of our Lord” (2 Pet. 3:18). “Be ye stedfast, unmoveable, always abounding in the work of the Lord” (1 Cor. 15:58). Be faithful in our service unto death and he will give us a crown of life (Rev. 2:10). The beautiful place that is called heaven will be our eternal abode.

Truth Magazine, XVIII:48, p. 6
October 10, 1974