Truth Magazine

By Frank Jamerson

There are three attitudes that men have about assurance in Christ, and those attitudes have great influences on how we respond to God’s will. We will summarize those attitudes by the words: impossible, probable, and possible.

Impossibility of Apostasy

First notice the attitude of impossibility of apostasy. Some believe that if you have been saved you cannot live in such a way as to be lost, and if you are lost, you were never saved. In the parable Jesus told of the vine and the branches (John 15), he clearly taught that branches that did not bear fruit would be “cast into the fire.” Two questions: (1) What does “fire” represent? (2) Was the branch ever in the vine? To say that a person who falls away was never saved is to say that the branch that is cast off was never in the vine! What does that do to the illustration of Jesus? Many other passages clearly show that a saved person can be lost. Paul told the Corinthians, “Therefore let him who thinks he stands take heed lest he fall” (1 Cor. 10:12). The writer of Hebrews told brethren to beware “lest there be in any of you an evil heart of unbelief in departing from the living God” (Neb. 3:12). If it were impossible to fall away, these warnings would be unnecessary.

Probability of Apostasy

The second attitude is the probability of apostasy. It is insecurity which lives in fear that something is being done, or left undone, that will cause the person’s eternal damnation. This individual feels that he is fighting a losing battle. Why run, if you know you are going to lose? Why fight if you know you are going to be defeated? Many of my brethren live their lives in fear, which accounts for lack of commitment to the Lord. Some of us seem to be afraid that if we teach assurance, brethren will be emboldened to practice sin. The fact is that if we do not have assurance, we are drawn to the pleasures of sin. John said, “And everyone who has this hope in him purifies himself, just as he is pure” (1 Jn. 3:3). The person who feels that this life is the best he will ever have is drawn to the pleasures of the flesh. Those who desire and expect to go to heaven purify them-selves.

Does this mean that anyone who lives in fear will be lost? Not necessarily! God told the Israelites to kill the lamb and to “take some of the blood and put it on the two doorposts and on the lintel of the houses . . . And when I see the blood, I will pass over you . . .” (Exod. 12:7,13). Suppose they obeyed the Lord, but stayed up all night worrying about whether God was going to pass over! If they did what God told them, he would surely have passed over, but how much better, having faith to obey, to also have the trust to rest with assurance?

Possibility of Apostasy

The third attitude is that it is possible to be lost, but assurance is available. The apostle Paul personified this attitude. He said,”Therefore I run thus: not with uncertainty. Thus I fight: not as one who beats the air. But I discipline my body and bring it into subjection, lest, when I have preached to others, I myself should become disqualified” (1 Cor. 9:26,27). Notice that he was not running “with uncertainty”; so he had assurance. But he realized that he could become “disqualified” if he did not continue to discipline himself. How can we live with that kind of assurance?

How to Have Assurance

First, we must “walk in the light. “”But if we walk in the light as he is in the light, we have fellowship with one another, and the blood of Jesus Christ his Son cleanses us from all sin” (1 Jn. 1:7). We should be careful not to read into this passage what it does not say, but we should accept what it does say. Notice that it does not say: “the blood of Jesus cleanses us unconditionally, or automatically.” Neither does it say that”if you walk in the light you do not sin.” In fact, it says the opposite! Nor does it say, “if the blood of Christ has cleansed us we are walking in the light.” Yes, we must be cleansed before we can have fellowship with God, but this verse does not say that. Does this mean that we can do what God’s word says and commit sin at the same time? No, it does not teach that either! But our manner of life can be “walking in the light,” and yet on occasions we may go contrary to that manner of life. John said that if we “keep on walking” in the light, the blood of Jesus “keeps on cleansing” us from our sins because we “keep on confessing” our sins. He is talking about our manner of life, our habitual practice.

The second thing involved in having assurance is the confession of sins. The Bible reveals two kinds of confession  specific and generic. When Simon the sorcerer offered the apostles money to buy the power of the Holy Spirit, Peter told him to “repent of this your wickedness, and pray God if perhaps the thought of your heart may be forgiven” (Acts 8:22). Simon acknowledged his sin and asked Peter to pray for him. When we are aware of sins we should confess them before those who know about them and pray for forgiveness. We may also confess that we are sinners. The publican prayed, “God, be merciful to me a sinner” (Lk. 18:13). Jesus said that he “went down to his house justified.” I may not be aware of every sin that I commit, but I am aware that I am a sinner! When I confess the sins of which I am aware and that I am a sinner, that is all that is possible for me to do!

When a Christian’s manner of life is “walking in the truth,” and he confesses the sins of which he is aware and that he is a sinner, he should live with assurance. This is the basis of the martyr spirit. Men and women who gave up their lives for their faith, did so because they had assurance of victory! We need to believe, as well as sing, “Blessed assurance Jesus is mine! Oh what a foretaste of glory divine . . .” Because of God’s grace, assurance is available, but it is conditional.

Guardian of Truth XXXVIII: 24, p. 10
December 15, 1994

By Barney Keith

In the person of Jesus Christ one can see the meaning of true humility. It is unfortunate that some have a wrong concept of this admirable virtue. Humility is not an inferiority complex that causes one to shrink from action. It is not being shy or embarrassed in the presence of others. Nor is humility a reflection of weakness in one’s character; rather, it is a sign of strength. It is not the lack of firmness in addressing an issue.

Yet its firmness does not exhibit the arrogance and pomposity which sometimes accompany dealing with others.

In Jesus we can see that humility is a lowliness of spirit that is deliberately adopted, taking a subordinate position voluntarily when an opportunity for service appears. Lowliness of spirit and the willingness to serve cannot be found in one whose vision has been blurred by a distorted sense of his own importance. Pride and ego are the opposites of humility.

Jesus Describes Himself

The Savior declared to his disciples, “I am in the midst of you as he that serveth” (Lk. 22:27). “I am meek and lowly in heart,” he stated in Mat-thew 11:29. The majestic Lord and Master of all, the Creator of the universe, the eternal God in human form  casting himself in the role of a humble, lowly servant! It seems in-credible that the king is serving his servants! This is the One who came “not to be ministered unto, but to minister” (Mk. 10:45). His entire life and teaching show those words not to be hollow expressions, but true descriptions of his ministry.

Humility Manifested

In the New Testament portrait of Jesus one can easily see the many indications of humility and service.

1. Observe the total absence of the pomp, splendor and glitter which human pride would have used to impress the world. He was of humble circumstance in his birth (Lk. 2:7). He was brought up in the home of a carpenter (Mk. 6:3). He was some-times even without a place to call home or a place to lay his head (Lk. 9:58). Our Lord willingly accepted such a lowly position. It may be in our day that the trappings of affluence and the desire to make a display before worldly men get in the way of our being like Jesus in serving others.

2. Note the Savior’s willingness of talk to the “untouchables” about spiritual concerns. Many would not have condescended to teach such individuals. Jesus was not too proud to teach the Samaritan women some-thing that the self-righteous would have avoided at all costs (Jn. 4:7-9). Jesus had time for conversation with the women taken in the act of adultery when certain hypocrites brought her to him (Jn. 8:3-11). He was not ashamed to be found eating with publicans and sinners (Matt. 9:11,12). Let us learn from the lowly Jesus not to be so selective about those whom we are willing to teach. Let us learn from him that “the blessed gospel is for all.”

3. Consider the fact that Jesus could make time for little children, even when his disciples considered it something of an imposition on his time (Matt. 19:13,14). Earlier he had called to to him a little child, using him as an example of that humility essential for anyone who would enter the kingdom (Matt. 18:1-4). A self-seeking person on the lookout for things to promote his own interests has no time for those who cannot do any-thing for him.

4. Think of the kind of person Jesus described in the Sermon on the Mount as being “blessed. “Notice how much relates to the disposition we are discussing. The truly “blessed” (happy) man Jesus envisioned included “the poor in spirit,” “those that mourn,” “the meek,” “the merciful,” “the pure in heart,” “the peacemakers,” and such like (Matt. 5:3-12). Only lowly-minded individuals would be concerned with those qualities. Those who promote today’s culture of self-love, self-esteem and “do-you-own thing philosophy are not comfortable with the humble servant attitude Jesus required of his disciples.

Paul Uses Jesus As Our Example

When Paul urged the saints at Philippi to develop righteous attitudes toward one another, he said, “. . . in lowliness of mind each counting other better than himself, not looking each of you to his own things, but each of you also to the things of others” (Phil. 2:3,4). Immediately he cited the “mind” of Christ as an example of one who humbled himself to do what was in the best interest of others. He “humbled himself… even unto death, yea the death of the cross” (Phil. 2:8).

When the apostle was seeking to stir the Christians at Corinth to per-form a service toward their needy brethren in Jerusalem, he reminded them of what Jesus had done for them. “For ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he be-came poor, that ye through his proverty might become rich” (2 Cor. 8:9). The mind of this humble servant moved him to act in behalf of lost men. The “richest” Being in the universe voluntarily became “poor’ to bring “true riches” to those whom sin had rendered destitute.

What Should This Mean To Us?

Jesus has set the example. His disciples follow him in manifesting a servant attitude. Let us never be too proud to serve where we are needed. Let us avoid the self-righteousness that would prevent our counting “other better than himself.” Let no lost per-son be deemed so far beneath our dignity that we will exclude him from the number who need to be taught the saving truth. If the King of Kings and Lord of Lord could humbly serve others, how can his followers do otherwise?

Guardian of Truth XXXVIII No.23, p. 22-23
December 1, 1994

By Bobby L. Graham

“I am the good shepherd; the good shepherd layeth down his life for the sheep” (Jn. 10:11, ASV). These heart-tugging words of our Lord, couched in the midst of a rather lengthy section concerning his shepherding care, set him in definite contrast with the selfish hirelings among the Pharisees, who had rigorously questioned Jesus in chapter nine regarding his restoring sight to the blind man. That man was among those for whom Jesus was even then showing the highest degree of loving care and sympathy. With such a claim to be the “good” shepherd (beautiful, noble, good, wholesome), one both inwardly good and outwardly attractive (though not facial appearance), he strongly implied the foul, wicked, and unlovely nature of the would-be shepherds. It is significant that the Lord then proceeded to prove his right to shepherd the people of God.

Qualification

In the first two verses Jesus used the illustration of the sheepfold, that walled enclosure sometimes having a strong door giving the sheep their only access, to indicate his place as the pastor of God’s sheep. He was unlike the thief and the robber, seeking to enter the fold by some other way because the porter would deny them entry. He entered by the door.

Every Old Testament figure up to the time of John has been explained to be the porter or doorkeeper. While it is possible that they all combined might be here meant because of their introducing Jesus to God’s people, it seems more likely to the author that the Father in heaven is intended. God has made known the qualifications of the coming shepherd, and the Pharisees miserably failed the test of eligibility. Jesus, on the other hand, came in harmony with their every prediction and thus entered by God’s appointed way. His own sinless life, sacrificial death, and resurrection, in demonstration of his selfless and giving spirit, qualified him to enter the fold and to lead the sheep.

Leadership

A good shepherd knows that he cannot drive sheep, but he must lead them. He must actually go before them so they can see him and follow him. As he goes ahead of them, he first is able to sight the vicious beast or whatever danger lies ahead. In the sheepfold are sometimes several flocks left there by their respective shepherds. As each one arrives to get his own sheep, he simply calls them in similiar voice. They have an uncanny ability to distinguish his voice from that of a stranger. A stranger dressed as their shepherd still cannot get them to follow when he calls them by name.

Such leadership exerted by Jesus in the Scriptures gains sheep and enables them to hear his voice, to know his voice, to know his call, and to distinguish his voice from the call of a stranger. False teachers and advocates of error are ever ready to gain followers among the Lord’s sheep. The urgency of teaching and studying the Word should be easily understood (2 Tim. 4:2).

Protection

The safety afforded by Jesus is here set in contrast with the selfish unconcern of the thief and robber, both hirelings. While technical differences separate thieves and robbers, they both seek their own benefit at the expense of sheep, not that of the sheep. The hirelings, watching the sheep only for his wages, flees when the wild beast appears. On the other hand, the good shepherd watches the flock for the good of the sheep. Unlike the selfish teacher and the false teacher, Jesus sought the benefit of God’s people. He did not flee when danger arose (Jn. 3:16).

Jesus also spoke of himself as the door, based on the practice of the shepherd’s stretching his own body across the doorway to prevent the sheep’s leaving and the wolf’s entering undetected. As shepherd he willingly placed himself in the line of danger for the sake of the sheep. “A wonderful savior is Jesus my Lord….”

Understanding Each Other

Jesus the good shepherd and his sheep know each other. Over a long period of time in daily association, the shepherd comes to understand his sheep and the sheep come to understand him. Such intimacy begets mutual understanding.

It is in this way the Lord and his people gain understandingthrough the experiences they have together. Jesus talks to his sheep through the words of the Bible; they under-stand and appreciate his wise ways. In prayer they express their hearts’ de-sires and in life they follow his teachings. This intimate acquaintance has but one parallel, that relationship between the Father and the Son (v.15). The goodness of the Lord, combined with his purity and love, give his words a magnetic appeal. What a foundation is this for the growing understanding and appreciation of the sheep for their shepherd.

Desire to Save

Though many shepherds have been motivated by the welfare of their sheep, Jesus doubtlessly manifests the greatest concern for the good of all. Verse sixteen portrays him as the impartial gatherer and encourager of all to enter his fold. Those of Israelitish ancestry would have a place in God’s sheepfold, and the Lord Jesus planned to bring other sheep (Gentiles) into the fold as they were willing to hear his voice. His plan was that there be one fold and one shepherd.

The work of the apostles began with the Israelite people but was not limited to them. The promises made to Abraham included the people of all nations willing to place their faith in Jesus Christ. The Lord’s love for all even now reaches out to draw all men to him (Jn. 12:32). Under the Great Commission the Lord wanted the blessings of the gospel to be enjoyed by those of all nations (Matt. 28:19; Mk. 16:15).

Lessons For Elders

Christ the good shepherd surely epitomizes all the traits and qualities desirable in all under-shepherds (pastors, elders). To him all should look for guidance and strength, seeking to imbibe something of the spirit of the Lord. In developing this likeness to Christ they will qualify themselves to shepherd after his model (1 Tim. 3; Tit. 1). They will tend, feed, guide, and de-fend the sheep for the sheep’s benefit, not for themselves. Alertness to spiritual dangers will characterize their watchfulness, and from the Lord they shall receive their crown (1 Pet. 5:1-4).

By preventive shepherding they can bind the sheep to them and avoid nagging problems. They need to speak to the sheep, being careful to communicate their plans and goals. They must feed and not leave all teaching to others. They should learn their sheep and call them by name. Close relationships with the sheep are advisable. These can be developed by private visiting and encouragement and warning. Shepherds do not complete their work in the meetings that they have with each other; such hardly touches the surface of their work of tending the flock. Too many sheep depart because they have not even heard the voice of shepherds.

The need for spiritual pastors is great, and the need for shepherds to follow Christ the good shepherd is even greater.

Guardian of Truth XXXVIII No.23, p. 16-17
December 1, 1994

By Kenneth D. Sils

A few weeks ago, many American’s sat riveted to their chairs as we watched with horror the events taking place in Union County, South Carolina concerning Susan Smith and the murder of her two young boys. She told the media that her car was highjacked with her children in it and we witnessed a nationwide search for them, even seeing the FBI following a lead as far away as Oregon. Many members of that community were searching the highways and byways while several others spent long hours in church buildings praying for the boys’ recovery. Susan and her husband were all over the TV pleading for the safe return of their children. This was a community gripped in despair and we hurt right along with them.

Then, came the greatest of all shocks. With a large crowd gathered, a police detective announced that Susan Smith was under arrest for the murder of her own children. Many in the crowd gasped with unbelief. Some denied that this was possible while others were visibly angry. The overwhelming question of the people of Union County was, “How could a mother kill her own children?” After her arrest, several of her angry neighbors told the media that they would have been glad to take the boys into their homes if they would have only known Susan’s state of mind.

The question this small community asked sure is a good one for us to consider, “How can a mother kill her own children?” It’s obvious that this action is never justified and should never be accepted by a civilized society. Yet, our country accepts over a million mothers who kill their children each year. The accepted difference is that these children being murdered have not yet seen the light of day, still growing in the womb of their mothers. The proverb writer said in Proverbs 6:16-17, “These six things the Lord hates, yes, seven are an abomination to him: a proud look, a lying tongue, hands that shed innocent blood.” Whether the child be three years old, 14 months old or still growing in the womb, killing it is shedding innocent blood and will bring God’s righteous wrath upon the murderer.

People have asked me, If abortion is so wrong, why didn’t the Founding Fathers say so in the Constitution?” The 5th Amendment of the constitution, known as the Bill of Rights, states, “No person shall be . . . deprived of life, liberty or property without due process of law .” America’s Founding Fathers were God-fearing men and patterned our government from the laws found in the Bible. They believed as Dr. Suess instructed in Horton Hears a Who that “a person’s a person, no matter how small!” If they were alive today, I’m confident they would have upheld the 5th Amendment and deprived life to all mothers who kill their children, including the shedding of blood which occurs at every abortion.

We should not give up hope. Our nation has just elected some of the most conservative politicians in the last 50 years. Let’s continue to pray that America’s sin of abortion will soon come to a screeching halt and the hearts of these murderers will melt and turn to God’s truth. G

Guardian of Truth XXXVIII: 24, p. 1
December 15, 1994