Truth Magazine

By Jim R. Everett

There are none so blind as they who will not see!

Jesus said, “If any man will do his will (literally, if any-one wishes to do his will), he shall know of the doctrine …” (John 7:17). If our understanding and exegesis of 2 Thessalonians 2:11 should be incorrect, this much we know for sure  before a man can know, he must want to know and the man who does not want to know will never under-stand.

What power does Satan really have? In view of the clarity of truth, how can Satan deceive? How can man avoid being deceived by his lies? What does the phrase “working of error” mean? How can it be said that God gives man a “working of error”? Is God responsible for man’s being lost?

It is critical, in the study of this text, that we maintain a proper, balanced concept of the sovereignty of God and the free will of man. God rules, but he does not rule in a monothetic manner; that is, his will, in the existence of time, is not “one single element” but he restrains his will to allow man the freedom to choose. For instance, 1 Timothy 2:4 expresses his will  he wishes that all men be saved. Not all men will be saved though, because most men do not want to do God’s will. In harmony with that understanding, we accept the truth that God’s message has two effects on the hearts of free men. It opens the receptive heart  case in mind, Lydia, whose heart the Lord opened (Acts 16:14). It hardens the rebellious heart  consider the Jews of Jesus time (Matt. 13:10-15). In this way it can be said that God hardens men’s hearts, but we understand that it is done indirectly  it is done through his message which offers grace. God created both hearts good and in neither instance did he operate on them contrary to the aspirations of either.

When Isaiah had been sent to Judah, God told him that the message would be met with a hardness of heart and blindness of eyes. Both Judah and the Jews of Jesus’ time could not understand the message, because they did not want to understand. In whatever way we may seek to ex-plain this text, no lost man can ever lay the fault for his condition at God’s feet.

The focus of attention in this study on 2 Thessalonians2:11, is on the phrase “a working of error.” The immediate text (2 Thess. 2:9-12) presents God’s dealings with hearts already hardened, hearts that do not want to believe and do not love the truth. That is clearly demonstrated in Paul’s statements: “. . . because they received not the love of the truth …” (v. 10), “… believed not the truth . . . but had pleasure in unrighteousness” (v. 12). Understanding the phrase “a working of error” cannot be divorced from an understanding of the immediate context in its general con-text with remote contexts interwoven. That procedure will be followed here.

Verses 1-8

In the general context, Paul began by referring to the “coming of our Lord Jesus Christ” (v. 1). Then he says that Christ’s coming will not happen until the man of sin be revealed and a falling away occur (v. 3). He follows those predictions with a description of the behavior of the “son of perdition” and an alignment of him with Satan as his source of power to deceive (vv. 4-9). His most effective ploy has been and will always be the lie. Note that in the Greek verse 11 says specifically “the” lie. This is exactly how he deceived Eve in the beginning (cf. Gen. 3:1).

Verses 9-12

The immediate context (vv. 9-12), presents a conflict between the truth and the lie, which is really a conflict between God and Satan. There also existed a heart problem here, because there were hearts which “loved not the truth” and “loved the pleasures of unrighteousness.” Who wins the struggle between truth and lies in men’s lives depends upon the heart’s aspirations.

That Satan has power enabling him to deceive man is obvious  “Even him, whose coming is after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness” (vv. 9-10a).

Is he able to work real miracles, to do real signs? Notice first that Paul calls Satan’s wonders “lying wonders,” or, literally, “wonders of a lie.” Next, he identifies those miracles with “deceivableness of unrighteousness,” or, literally, “all deceit of unrighteousness” (v. 10a). The Thessalonians would remember that when Paul first came to them his preaching was not of “deceit, nor of uncleanness nor in guile” (1 Thess. 2:3). Such methods are associated with Satan but never with God and his servants.

John says of the land beast: “And he doeth great wonders … and deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast . . .” (Rev. 13:13-14). One way Satan deceives is by his ability to imitate God’s signs by magic and sorcery. Simon the sorcerer knew the difference between his sorcery and Philip’s signs (Acts 8:11-13). Pharaoh’s magicians admitted their inability to match God’s miracles  they also knew the difference (Exod. 8:1-19). If God allowed Satan to do real miracles, he would nullify the witness of his own miracles to verify truth (cf. Mark 16:20; Heb. 2:3-4).

In harmony with our text’s presentation of Satan’s lying signs and wonders, a close parallel could be made to those who, currently, are blindly following the gospel of health and wealth. In spite of the fact that many of those preachers have been exposed as frauds who have no power from God to work miracles, millions are being deceived. Why? Many, plagued with debilitating diseases are desperately grasping for some hope of cure. Others are deluded by promises of wealth. Both are easily duped by skilled charlatans who are nothing more than manipulative magicians. No doubt some of these teachers have deceived themselves into believing that God actually is working through them. Others merely perform in order to accumulate treasures, but Satan can deceive only the heart which does not love truth.

Verses 10-12

There are two statements used by Paul which mean, essentially, the same thing  “they received not the love of the truth” (v. 10), and “they had pleasure in unrighteousness” (v. 12). Understanding this restrains one from blaming God for the condition of the heart and resulting damnation. They did not believe the truth because they did not want it, and they did not want it, because they had pleasure in unrighteousness. The result of their lack of love for truth is covered by the words “perish,” and “damned.”

Verse 11

The phrase “working of error” (2 Thess. 2:11) can be understood as being done by God either indirectly or directly. We have observed previously in this study that God’s message for good has a bad effect on hearts that are unreceptive. In this way, God can be said to have hardened hearts by his requirements of men. However, in this context the word “send” suggests activity on the part of God. It is something God does as a consequence of their having Measure in unrighteousness. How God dealt with Pharaoh serves as a model in history which demonstrates the truth affirmed in 2 Thessalonians 2:11. In Pharaoh’s case God operated upon a heart already hardened by Pharaoh’s own aspirations.

It is said that Pharaoh hardened his heart but it is also said that God hardened his heart (Exod. 7:11-14, 22; 8:12-15, 19, 32; 9:32-35; 10:1-2, 20, 27; cf. Rom. 9:17-18). In an analysis of all the statements made, it appears to me, that not only did God’s message harden Pharaoh’s heart but that after Pharaoh initially hardened his heart, God made him obstinate in order to demonstrate clearly his power (note Exod. 6:1; 7:3-4; 8:22; 10:1-2; 14:3-4, 17-18). Though he could have delivered Israel without any signs or, for that matter at any point in time, he wanted both the Egyptians and the Israelites to know, beyond any doubt, that he was The Almighty. It was necessary that Pharaoh not let Israel go until God had demonstrated his mighty power.

God also affected Nebuchadnezzar’s heart without violating his freedom to choose (Dan. 4:1-37). Though Nebuchadnezzar had been warned by Daniel’s interpretation of his dream about the stump, twelve months later Nebuchadnezzar exalted himself in his pride and God did exactly what he said he would. “Let his heart be changed from man’s, and let a beast’s heart be given unto him and let seven times pass over him . . . till thou know that the Most High ruleth in the kingdoms of men” (Dan. 4:16, 25b).

Establishing those truths makes it easier to understand, not only the meaning of the phrase “working of error,” but also, what God does to the hearts of those who do not want to believe his truth. “Working of error” (NKJV) means “an active power of misleading” (Vincent, 4:67), or “. . . the energy or working that belongs to error” (Lenski, 431). It is true, as we have already observed, that God allows men to believe and practice wrong (cf. Rom. 1:24, 25, 26, 28); however, “send” (pempei, Greek) is not permissive but active. We would never be justified in concluding from this context that error is God’s creation, for that would violate the very nature of God. Rather, errors authored by Satan (cf. John. 8:44), are used by God for those who have actually chosen to do the will of their father, Satan.

When man wants to believe a lie, when he has no love of truth, when he has pleasure in unrighteousness, not only will God allow that but he will also send error’s energy into such a heart that it might believe the lie and be damned. No stronger warning could compel us to love and seek truth above all else.

Guardian of Truth XL: 4 p. 14-15
February 15, 1996

By Tom M. Roberts

Jesus said, “Except ye believe that I am he, ye shall die in your sins” (John 8:24). But who is the Jesus in whom we are to believe? Shall be believe in the Jesus of the Oneness Pentecostals who maintain that Jesus is not a separate personality in the Godhood? Shall we believe in the Jesus of the Mormons who teach that Jesus transmigrated into Godhood from manhood? Shall we believe that Jesus was just another prophet like Mohammed? Shall we believe that Jesus divested himself of Deity in the Incarnation so as to be just a man among men, giving up the divine at-tributes, powers, prerogatives and privileges? Just who is this Jesus in whom we must believe? To be sure, salvation is predicated on believing in Jesus, but as God revealed him, not as men might redefine him.

No other passage has presented brethren with more difficulty in the last few years than Philippians 2:7. As Paul revealed, Jesus “made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men” (KJV); as rendered in the ASV, “But emptied himself, taking the form of a servant, being made in the likeness of men.” The key phrase before us is “emptied himself’ (ASV). How are we to understand this passage? Did Jesus empty himself of (divest) Deity? The answer will be found in a careful analysis of text and context.

What Is Deity?

When Jehovah identified himself to Moses at the burning bush, he identified himself as “I AM THAT I AM” (Exod. 3:14). None can misunderstand this reference to God’s everlasting being: no beginning or ending, but rather the attribute of being: eternal existence. One cannot be deity temporarily; off again, on again. By nature, God is everlasting.

But Jesus claimed for himself this same equality. To the unbelieving Pharisees, he asserted, “Before Abraham was, I AM” (John 8:58). Understanding that Jesus claimed equality with Jehovah, the Jews attempted to stone him. But the truth which they rejected, we most surely believe: Jesus is deity, identified with Jehovah, as much God as the Father or the Holy Spirit. Here is our bedrock truth which provides us with the context in which to understand our disputed passage. Whatever Philippians 2:7 means, it can-not mean that Jesus divested himself of deity. Why? Because one cannot be deity temporarily; off again, on again. By nature, God is everlasting. Jesus cannot lay aside his divinity and remain divine.

Scripture Explains Scripture

If Philippians 2:7 does not mean that Jesus gave up or “emptied himself ” of his deity, what does it mean? Here is where proper Bible study is always helpful. Let the pas-sage define its own terms. Not only does the text say that he “emptied himself,” but further explains this phrase to mean that emptying himself is to be parallel with “taking the form of a servant,” and “being made in likeness as a man.” We should not isolate one phrase in this verse from its companion (and clarifying) phrases. Thus, “emptying himself’ was not an “undressing” (a divestiture) at all, but rather a “clothing upon.” As the KJV renders it, he “made himself of no reputation.” How so? By robbing himself in the “body of humiliation” (Phil. 3:21), emptying himself by what he took on, not by what he divested. As John stated it, “The word became flesh” (1:14). Isaiah 53 (quoted by Luke in Acts 8:33) referred to Jesus’ fleshly life and death as his “humiliation.” This agrees with the fact that man is mortal and corruptible (1 Cor. 15:53), occupying a body in which we groan, longing to be unclothed, that we might be clothed upon by immortality (2 Cor. 5:4), a “little lower than the angels” (Heb. 2:7). Jesus “emptied himself’ in that he “made himself of no reputation” by taking on the fleshly form of manhood. But he did this while retaining Godhood, for he was Immanuel, “God with us” (Matt. 1:23).

Jesus’ Flesh Was A Veil

An apt illustration of this can be seen in the action of Moses who veiled his face, having been in the presence of God’s glory on Mount Sinai (Exod. 34:30ff; 2 Cor. 3:7fO. Beneath the veil was Moses, but Israel saw only the veil because none could look upon his shining face. In like manner, Jesus as the pre-existent, glorious Word (John 1:1-2) has a radiance equal to that of God (Phil. 2:6), for he is God. Had Jesus come to earth in this wondrous form, none could resist him. We know this, for when we see him in his full glory, every knee shall bow and there will be no unbelievers (Phil. 2:9-10). But, in order to save us, Jesus came, not as angels before the throne would recognize him, but as the suffering servant (Isa. 42:1), in his “body of humiliation.” It was this body which was prepared for the sinless sacrifice (Heb. 10:5). Almighty God (a Spirit, John 4:24), took upon himself a body of flesh in order to suffer (Heb. 2:9-10). This body of humiliation veiled the Eternal Word so that men, when they looked on him, saw an actual man. As man is a spirit housed in a fleshly body, so Jesus is a spirit and, for a time, was housed in a fleshly body, made “like unto his brethren” (Heb. 2:14). Accomplishing this required no divestiture of deity but rather a clothing of humanity.

The Transfiguration: The Veil is

Parted For A Moment

This analogy of the veiling of the Word in a fleshly body does not depend on speculation; it is what the Bible asserts. Furthermore, when we visit Peter, James, and John on the Mount of Transfiguration, we are further assured of the truth of this when we see the veil of flesh drawn back briefly, and the radiant glory of Jesus shine forth. “And after six days Jesus taketh with him Peter, James, and John his brother, and bringeth them up into a high mountain apart: and he was transfigured before them; and his face did shine as the sun, and his garments became white as the light” (Matt. 17:1-2). The three disciples saw Jesus in one form, his manhood, then he was “transfigured” (Greek metamorphoo, “to change into another form,” Thayer 405). Of this, Peter later says, “We were eyewitnesses of his majesty” (2 Pet. 1:16). The veil was parted for a moment and Christ’s divine majesty was partly revealed. We should not believe for a moment that Jesus’ manhood robbed him of his deity for the voice from heaven said, “This is my beloved Son, in whom I am well pleased; hear ye him” (v. 5). Jesus was as much God while in the flesh as he was in heaven before being born of Mary. This truth must not be lost in our discussions about the person of Jesus while on earth.

Difficult passages of Scripture can be understood if we use the ancient wisdom of God: “For it is precept upon precept, precept upon precept; line upon line, line upon line; here a little, there a little” (Isa. 28:10). While the “secret things belong to God” (Deut. 29:29), the “revealed things” help us in our understanding. What is revealed about Jesus allows none to believe that he was less God on earth than he was before and after the Incarnation.

Who is this Jesus in which we believe? There can be no doubt: “For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace” (Isa. 9:6).

Guardian of Truth XL: 4 p. 6-7
February 15, 1996

By Robert F. Turner

We do not expect this article to appeal to every one  just those parents who have “married off’ a daughter or who face that dreadful day in the future. Vivian and I joined the clan several years ago  and lived to marvel that “that man” who was so unworthy of our girl could father such wonderful grandchildren, and become such a grand son-in-law. We appreciate this story, heard in California, right down to the last line.

A preacher had given his darling daughter in holy wedlock and joined the two “’till death do you part”; and then witnessed the loading of the honeymoon car  including the teddy bear she had kept on her dresser. Mother kissed the young couple and collapsed in the living room to cry it out; but father bravely carried the last item to the car and then slowly walked the bride to the side of her waiting husband. Now was the time for those memorable parting words  the warm fatherly advice that would sustain her in trying times words to live by! And what did he say? He told me all about it.

“Darling, your mother and I have watched you grow from our precious baby to beautiful womanhood. You have brightened our every day and spread light into the darkest moments of our lives. We have never had reason to doubt you, and although you may not always have understood our efforts to direct your paths, we want you to know that only love and a sincere desire to make you happy have been our motives.

“But now the time has come to open the cage and let our darling fly away. You have married the man of your choice, and a new family is being formed. As much as we love you and hate to see you go, your tie with this home is broken.

“You must now depend upon your husband for those things we once gave you. Go to him for your daily needs. Go to him for counsel, for comfort, for support. You must not complicate your own family relationship by turning to mother and me. Settle your own problems, and learn to live your own life apart from us.”

Then, as the car began to move from the curb, the father ran along-side and called once more to his daughter: “And if you ever need anything  anything at all  just call us collect!” (Reprint from Robert F. Turner, Stuff About Things, 77, by permission)

Guardian of Truth XL: 5 p. 1
March 7, 1996

By Mike Willis

One of the charges frequently made against Jesus was that he received and ate with sinners. The charge was made when he attended a feast at the house of the publican Matthew (Matt. 9:9-12; Mark 2:16-17). Some charged that he was a “friend of publicans and sinners” at the same time they said he was a winebibber and glutton (Matt. 11:19). When he went into the home of Zacchaeus, his enemies charged, “That he was gone to be guest with a man that is a sinner” (Luke 19:7).

The occasion for the three parables in Luke 15 was this: “Then drew near unto him all the publicans and sinners for to hear him. And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them” (Luke 15:1-2). In response to this charge, Jesus gave the three parables of the lost sheep, the lost coin, and the lost son (the prodigal son) to show how the loving God searches for and seeks the ones who are lost.

The Conduct of the Pharisees

Why were the Pharisees upset by Jesus’ association with sinners? What were they charging him with when they criticized him? To answer this, one must know how the Pharisees treated sinners. The Pharisees were the “separated ones” because they refused to associate with sinners.

We get a glimpse of how they treated sinners from several allusions in the Gospels. When Jesus spoke to the Samaritan woman at the well, she was astounded and said, “How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? For the Jews have no dealings with the Samaritans” (John 4:9).

When Jesus went into the house of Simon the Pharisee, an immoral woman washed Jesus’ feet with her tears, dried them with her hair, and put ointment on them. Simon thought, “This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner” (Luke 7:39). Again, we see how the Jews treated sinners.

Lenski explains that the Pharisees’ practice of washing one’s hands before they eat was “for fear that the hands had brushed against a Gen-tile or against something belonging to a Gentile” (Matthew 582).

A Sinful Separation From Sinners

There is a sinful kind of separation from sinners of which the Pharisees were guilty and which saints must avoid. There is a separation from sinners born of self-righteousness, contempt for others, and condescension. This is what the Pharisees had. We must guard our hearts from feeling a similar superiority to the lost. Sometimes, a person feels morally superior to others as if he is what he is through human achievement  through works. The temptation to be self-righteous and show con-tempt for others may occur when one sees a homosexual suffering from AIDS, an alcoholic, a homeless person, or other socially contemptible sinners. We should have the same mind as Paul when he said, “By the grace of God I am what I am” (1 Cor. 15:10).

Several years ago, I drove my a homeless person in Nashville, Tennessee. The woman did not look like she had taken a bath in months. Her hair was matted worse than any dog’s hair that I have seen. Suddenly, the thought flashed through my mind, “Some mother gave birth to this person. She was her precious little baby. I must remember that her soul is just as precious as mine.” Let us guard ourselves from viewing sinners like the Pharisees did.

A Sinful Association With Sinners

There is a sinful kind of association with sinners. The Scriptures command a certain kind of separation in such passages as the following:

Be not deceived: evil communications corrupt good manners (1 Cor. 15:33).

My son, if sinners entice thee, consent thou not.

If they say, Come with us, let us lay wait for blood, let us lurk privily for the innocent without cause:

Let us swallow them up alive as the grave; and whole, as those that go down into the pit:

We shall find all precious substance, we shall fill our houses with spoil:

Cast in thy lot among us; let us all have one purse:

My son, walk not thou in the way with them; refrain thy foot from their path (Prov. 1:10-15).

Enter not into the path of the wicked, and go not in the way of evil men.

Avoid it, pass not by it, turn from it, and pass away (Prov. 4:14-15).

Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? And what communion hath light with darkness? And what concord hath Christ with Belial? Or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols? For ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you (2 Cor. 6:14-17).

Whenever a man associates with sinners in such a way as to (a) participate with them in that which is sinful or (b) condone their sinful activity, he has been guilty of sin! Jesus never was guilty of doing either of these.

The Charge Against Jesus

When the Pharisees charged Jesus with associating with publicans and sinners, they were charging him with having fellowship with sin and sinners. We have an adage that says, “Birds of a feather flock together.” This is basically the Pharisees’ charge against Jesus. The Pharisees charged that Jesus associated with publicans and sinners because he was a sinner.

Why Jesus Associated With Sinners

Jesus associated with sinners for the express purpose of saving their souls. He compared his association with sinners to that of a physician associating with the sick saying, “They that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance” (Mark 2:17). Again he said, “For the Son of man is come to seek and to save that which was lost” (Luke 19:10).

What Jesus Did

Jesus ate with sinners. When he was invited into their homes as a guest, he went for the express purpose of trying to save their souls. I wonder how we would view Jesus’ actions today.

If one of our faithful members went to a restaurant with one who had a vile reputation, would we think of him like the Pharisees thought of Jesus? If one invited one with a vile reputation into his home or went to their home would someone criticize him or worry that he may be “slipping” because some of his best friends were non-Christians?

Conclusion

We must have enough association with sinners to reach them with the gospel. If we withdraw ourselves from all contact with sinners, we can never save their souls. The monks and nuns have withdrawn their association from sinners to such an extent that they dwell in a convent. We may have acted in a similar way by our lack of association with lost. How can we ever convert someone with whom we do not associate?

Guardian of Truth XL: 5 p. 2
March 7, 1996