Truth Magazine

By Lewis Willis

One of the great problems we face is, how do we know the difference between right and wrong; how can we know our relationship with God is what it must be; how can we tell the difference between those who serve God and those who don’t? Every generation struggles with these questions and the practical applications concerning them. Great exception is taken when a favored preacher or brother is identified as a false teacher because we do not seem to know how that determination is made. How can I know if Brother Whoever is in error or teaching error? That is the question.

Fortunately, God did not leave us without guidance regarding this problem. As a matter of fact, he addressed it directly. The question becomes: Will we accept what God said about the situation, or will we rebel against his will? There is a test prescribed in the Scriptures to determine who is teaching and practicing Truth and who is teaching and practicing error. Consider The Test with me.

The Apostle John spoke about the marvelous love of God bestowed upon his children. The full significance of that love has not be defined in the Scriptures; some aspects of his love await the second coming to be realized in their fullness. We know, however, that we shall be like the Lord through the love of God, when Jesus comes again (1 John 3:1-2).

Because of that love and these blessings, those who desire this hope, keep on purifying themselves, as he is pure (v. 3). We are then advised about sin and its effect upon that love, hope, and purity. “Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law” (v. 4). Sin is the enemy and destroyer of God’s love, our hope, and our purity. If we allow sin into our lives, we forfeit these blessings and benefits. The Test is: Have we transgressed God’s Law? If we have transgressed the Law, and failed or refused to correct the transgression, we have lost salvation and our identity as faithful servants of God. The only alternative that remains is, we have become servants of the Devil.

Let’s follow John’s instruction further. He said that Jesus was manifested to take away our sins (v. 5), and those abiding in him do not keep on sinning. Those who keep on sinning have “not seen him, neither known him” (v. 6). In chapter 2, verse 3, John wrote: “And hereby we do know that we know him, if we keep his commandments.” Those who do not keep the commandments, do not know God! This is true if you are talking about an atheist, a denominationalist, or a brother who decides, for whatever reason, not to teach or stand for the Truth. Such an one has transgressed God’s law and is in sin, not righteousness. All we need do is compare what he teaches and/or practices with the Scriptures, to know whether or not he has passed The Test.

But, John is not through, yet. He warns that we not be deceived about this matter. He affirms: “He that doeth righteousness is righteous” (v. 7). Not “he who thinks or believes he is righteous,” but “he who doeth righteousness.” The Test is: Is this person we are concerned about doing righteousness? If not, he is guilty of unrighteousness, which the same author said is sin (1 John 5:17). Abiding in unrighteousness (sin), one has neither seen nor known the Lord (v. 6). The Test (the decision we must make) is, “Is this person in unrighteousness?” If so, he is lost, and if he is teaching unrighteousness to others, he is teaching them to be lost, thus making him a false teacher! This is true if he is teaching unrighteousness about the deity of Christ, the inspiration of the Scriptures, instrumental music, or marriage, divorce and remarriage. God gave us The Test for making these determinations, so we must use it. Otherwise, we are in danger of becoming partaker with them in their evil deeds by supporting and defending them in theft sin (2 John 9-11).

This gets easier and easier, if we will listen to the Apostle. He continues: “He that committeth sin is of the devil” (v. 8). Is there any among us who cannot understand that language? Not maybe … possibly … supposedly. Rather, if one is committing sin (teaching error) he is of the devil. We can make all the apologies for the false teacher we wish, but these apologies do not change the fact! We hear people saying, “He just lacks knowledge . . . is honest and sincere . . . is right about most other things … doesn’t have the spirit of the false teacher of 2 Peter 2 . . . etc.” However, he is committing sin by teaching error, and the Bible says he is of the devil. The question becomes: Do we believe the Bible?

Sometimes, once a person has spoken on a subject and then learns he did not say the truth, it is impossible to get him to admit he was wrong and repent. His pride and stubbornness come into play, and he refuses to do what the Bible tells him to do about his sin. What about that person? John tells us about him. W e know he is not of God f o r “Whosoever is born of God doth not commit sin … he cannot sin, because he is born of God” (v. 9). John is not teaching the impossibility of apostasy. He is saying that one who is of God does not and cannot keep on sinning! Ignorance and pride are swept away, as the child of God corrects his sin. If he does not correct it especially after the sin has been identified to him  he is no longer in fellowship with God, but is of the devil.

“Please, John, draw us an easy conclusion!” All right, here it is. This is the conclusion of The Test: “In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother” (v. 10). We need help to misunderstand this statement. If one is in unrighteousness or sin, he is not of God. Whose servant is he, John? “The Devil’s.” “How dare you call our be-loved Brother Whoever the servant of the Devil,” we hear some say. We were not the ones who said that. The Holy Spirit, through John the Apostle, was the one who said it.

As the saying goes: God said it; I believe it, and, there-fore, I must accept it! Brethren, before it is too late, study 1 John 3:1-10. The peace and security of the Lord’s church is well worth the time and effort.

Guardian of Truth XLI: 17 p. 18-19
September 4, 1997

By Dick Blackford

Do we underestimate the power of God’s word? It is far more powerful than any of us could imagine. However powerful you imagine it to be, it is greater. The power of the human word usually depends on the one doing the talking. We are to submit to “the powers that be” in civil government. But a higher power has told us to do that (Rom.13:1; 1 Pet. 2:13-15). It is contained within the gospel, God’s power to save (Rom.1:16).

Consider the spoken word of God. It is so powerful that God spoke the world into existence. By faith we under-stand that the worlds were framed by the word of God (Heb. 11:3). By the word of the Lord were the heavens made .. . For he spake, and it was done; he commanded and it stood fast (Ps. 33:6, 9). In Genesis 1 the phrase “God said” appears ten times. And whatever God said, happened! Keep in mind that it was his son “through whom also he made the worlds” (Heb. 1:2). “For in him were all things created … ” (Col.1:16). “All things were made through him; and with-out him was not anything made that hath been made” (John 1:3). Stand in awe at this power!

Consider also the written word of God. How powerful was it? The written Old Testament was available in Jesus’ day. It was so powerful that by quoting the written word Jesus resisted the devil. The devil never attempted anything like that again. Then the devil leaveth him (Matt. 4:11). Furthermore, it was powerful enough to prevent the rich man’s five brothers from going to the place of torment (Luke 16:19-31). Man, that’s power! It was the written law of Moses that Abraham had reference to, for Moses and the prophets had been dead for some time.

Let’s now look at the spoken word of Jesus. How powerful is it? It is powerful enough to sustain the universe and keep it operating. He is upholding all things by the word of his power (Heb. 1:3). Imagine the tremendous amount of power it takes to sustain this universe! And “in him all things consist” (Col. 1:17). Marvel at such power.

The spoken word of Jesus was so powerful that the centurion’s servant was healed the same hour without Jesus seeing or touching him (Matt. 8:8-13). Some of the fake healers of today will nearly squeeze one’s head off and the person is still no better. And if healing does occur, it may take months.

It was the spoken word of Christ that calmed the sea (Mark 4:35-39). None of today’s so-called miracle workers would even attempt to control the weather.

It was by the spoken word of Christ that the dead were raised: (1) son of the widow of Nain, “Young man, I say unto thee, arise” (Luke 7:14). (2) Jairus’ daughter, “Maid, arise” (Luke 8:54). (3) Lazarus, “Lazarus, come forth!” (John 11:43). One black brother wisely said, “The Lord’s word was so powerful that if he had not specified Lazarus, everybody in there would have come forth.” Truly, the word of the Lord is exceedingly powerful. This is because of who he is (Matt.28:18).

Finally, consider the written word of Jesus. How power fill is it? The gospel was put in written form that it might be more easily preserved. It also is more conducive to each person having his own copy of this valuable treasure. The written word of Jesus is just as powerful as his spoken word. The Scriptures make no distinction in the power of either. The written record of Jesus’ works was so powerful that John said one could have life by believing the written record of it. “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 (by his authority or power, db)” (John 20:30, 31). Man, that’s power. The gospel is the written word (Eph.3:3, 4; Rom.1:16).

Just as the written word of Moses and the prophets could have prevented the rich man’s brothers from torment in flames, so can the written message of Christ prevent us from such a fate. Abraham said, “They have Moses and the prophets, let them hear them” (Luke 16:29). Remember, it was the writings of Moses and the prophets to which Abraham referred. Jesus said if they would not believe the written word neither would they believe if one rose from the dead (v.31). There is no difference in the power of God’s spoken word and his written word! It pains me deeply to hear some charismatic or Pentecostal refer to the written word as a dead letter (an objective source) but that he has the living Spirit in his heart (a subjective source). Please notice the chart below.

They had Moses and the prophets. It had already been written and confirmed (Gal. 3:15). Men today have Christ and the apostles. What they said has already been written and confirmed (Heb.2:3, 4). We stand in the same relation-ship to Christ and the apostles as the five brothers did to Moses and the prophets. If men won’t believe the written word of Christ and the apostles, neither would they believe if one rose from the dead. Incidentally, one did.

Guardian of Truth XLI: 17 p. 10-11
September 4, 1997

By Emilio W. Lumapay, Jr.

God has given a plan by which his church can finance to carry out the work. And his plan is recorded in the New Testament as follows:

Now concerning the collection order for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by Him in store as God hath prospered Him, that there be no gatherings when I come (1 Cor. 16:1, 2).

Here is a Plan of God For Church Finance

1. What? The collections for the saints. The purpose of this collection is for (a) the needy saints (Acts 6:1-6; 11:27-30; Rom. 15:25, 26; 1 Cor. 16:1-4), (b) the work of edification. Ephesians 4:11, 12, “Perfecting the saints …” Saints are built up through Bible study. They must be fed the milk of God’s word that they may grow thereby, ac-cording to 1 Peter 2:2. The saints must exercise themselves in order to grow. Then, (c) the work of evangelism. The local church has an obligation to spread the gospel to the lost world. The first century church sent gospel preachers to spread the word of God (Acts 13:1, 2; 2 Cor. 11:8; Phil. 4:15). The local church is involved in a program of work which God authorized. God has given a plan for the work, worship, and organization of his church.

It Tells Us the Reason for Giving

2. When? The collection is made “upon the first day of the week,” which is the day when all the saints come together for worship. The Lord expects his people to “stimulate one another to love and good deeds, not forsaking our own assembling together . . . encouraging one another” (Heb. 10:24-25). By meeting in this way, we obey our Lord’s command to devote ourselves to the apostles’ teaching (Acts 2:42). We who share in the meetings of the church ought to contribute our part by a cheerful involvement with and encouragement to all our brethren present. Be an active part of what God has ordained for us to do. God says, “The heaven is my throne, and the earth is my footstool. Where is the house that ye build unto me?” (Isa. 66:1). God is spirit and those who worship him must worship in spirit and truth (John 4:24).

3. Who? “Every one of you” means each Christian who has been born again and added into the Lord’s church (John 3:3, 5; Acts 2:42, 47). According to Paul in his letter to the Corinthians, “If any man think himself to be a prophet or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord” (1 Cor. 14:37). It is the will of God that we have to give. All goods committed to man belong to God (Matt. 25:14). God entrusted to us his goods, so we have to expect what we can do for the church to carry out his work.

4. Do what? “Lay by him in store” is a part of our worship. The fact that each Christian is to lay by in store, implies a treasury into which the money is put. This was a practice by the Corinthian church to be instituted in each local congregation which establishes its own treasury from which needs may be met according to God’s plan. In Proverbs 3:9: “Honor the Lord from your wealth and from the first of all your produce.”

5. How much? “As God hath prospered him.” The giving is to be done according to how we have been prospered, or according to what we have. God does not expect us to give what we do not have (2 Cor. 8:12). But watch our giving “not grudgingly or of necessity for God loveth a cheerful give?’ (2 Cor. 9:7). Let us not say, “My power and the might of mine hand hath gotten me this wealth. But let us remember the Lord our God. For it is he that giveth us power to get wealth” (Deut. 8:17, 18). God will hold us accountable of our possessions. The context is open wide to all of us; none of us is handicapped by what we have or we don’t have. I tell you the Lord is watching our giving whether we are faithful or not. But remember, the more we have the more we are required. The Scripture says: “Freely ye received, freely give” (Matt. 10:8). Giving is not determined by what is in the pocket, but what is in the heart. God is interested in our sacrificial giving to support his work. Jesus said, “He that is faithful in that which is least is faithful also in much” (Luke 16:10).

6. Why? “That there be no gathering when I come.” The apostle Paul was collecting money from Gentile churches to help the poor saints in Jerusalem (Rom. 16:25-27; 2 Cor. 8:9). God used this plan for church finance to carry out his work. It is to be followed in all local churches in every place in all ages until he comes (Jude 3). The Corinthian church was an example “to all that in every place call upon the name of Jesus Christ our Lord” (1 Cor. 1:2). This is addressed to those of us who are Christians as well as to all the churches of Christ in the first century. According to Paul “he taught the same doctrines at Corinth that he taught everywhere in every church” (1 Cor. 4:17).

The Lord’s church will have all the money it needs be-cause each member is required to lay in store on the first day of the week, as God hath prospered him (1 Cor. 16:1, 2). This is God’s plan for us to finance his work. We should not be weary in well doing (2 Mess. 3:13) because this is the will of God for us to finance his work. God blesses us, as we give more than when we receive (Acts 20:35). God sees the heart of the giver rather than the size of the gift. We must dig into our pockets and give generously on the first day of the week to keep the works going on around the world. Let us dedicate ourselves to what we can do for the church  to support more evangelists in every part of the world.

Guardian of Truth XLI: 17 p. 14-15
September 4, 1997

By Phil T. Arnold

The above title emphasizes the plea of the restoration movement and is the foundation of our religious heritage. Yet, I am fearful that at times, in places, and among some of us, this plea is no longer being heralded nor practiced.

Lip service is still given to the fact that “we believe the Bible to be the word of God.” Yet, in our quest to preach only “positive Christianity” (?) and “peace, when there is no peace” (Jer. 6:14), we have lost our distinctive plea to “speak where the Bible speaks and be silent where the Bible is silent.” In our efforts to embrace all, rather than rebuke the erring, and conform rather than be transformed, we have lost distinction as God’s people in the midst of other religious people. Thus, there is ever a need to go back to the Bible, to speak as the oracles of God (1 Pet. 4:11), to stress fundamental Bible doctrine (Heb. 5:12; 6:1), and to require a “thus saith the Lord” for all that we do or say (Col. 3:17). That need has perhaps never been any greater than it is today.

How many there are in the church today who fail to realize the distinctive biblical nature of the church They often view the church as a building or simply another denomination. While we would expect this to be the case among our more liberal brethren who long ago abandoned the cry to follow the pattern, there are those without a biblical concept of the church who fill our pews as well. Our separation from denominations and our liberal brethren, and our distinctive practices appear to them to be more a matter of tradition or personal preference than Bible authority.

Why not use an instrument of music in worship? Why not make contributions to man-created institutions out of the church treasury? Why not assign the benevolent and social responsibilities of the individual to the church? Why limit our fellowship only to those we know to be practicing truth? The answer to these questions and more appears to them to be an “issue of opinion rather than revelation.”

I do not wish to seem to be an alarmist, but we appear to have a new “…generation … who (does) not know the Lord nor the work which He (has) done” (Judg. 2:10). Many today know little of the battles of the past that were fought in order that today they might have an opportunity to worship and serve God free of human teachings, traditions, and practices. While not every battle fought in times past to maintain the distinctive, divine purity of the church must necessarily be rehashed, the principles involved, if true, must continue to be reemphasized. Even then we would do well to consider the specifics involved in these battles because history does truly repeat itself as evidenced by the new (?) problems concerning instrumental music, Calvinism, unity in diversity, etc.

This is not a plea to contend for our tradition nor rely upon our history as authority. Instead, this is a plea to go back to the Bible for our concept of the church, for our directions for living, for the authority for whatever we do in word or deed. For “whoever transgresses and does not abide in the doctrine of Christ does not have God. He who abides in the doctrine of Christ has both the Father and the Son” (2 John 9). Let us follow the noble example set before us by the Bereans when “they received the word with all readiness, and searched the Scriptures daily to find out whether these things were so” (Acts 17:11).

The “Back To The Bible” plea is a plea to return to the all-sufficiency of Scripture (2 Tim. 3:16-17; 2 Pet. 1:3) that we might have the unity for which our Lord prayed (John 17:20-21). It is a plea to let the Bible guide our private, daily lives (Rom. 12:1-2) that we might humble ourselves before its Author (Jas. 4:6-7). It is a plea to return to the power to change lives and save souls (Rom. 1:16, 17) that we might lay claim to the hope of eternal life promised by God (Tit. 1:2; Matt. 7:21).

In the words of our Lord through the prophet Jeremiah we beseech you, “Stand in the ways and see, and ask for the old paths, where the good way is, and walk, in it; then you will find rest for your souls” (Jer. 6:16).

Guardian of Truth XLI: 17 p. 5
September 4, 1997