Truth Magazine

By Jay Stephens

A June 1993 article by brother Dobbs (Firm Foundation) alerted our congregation to the fact that our Bible school material might be denominationally biased. Our class material is purchased from Sweet Publishing Company, who allegedly purchases this material from David G. Cook Publishing  it is written, therefore, by denominational people.

In recent years, much of our Bible school material (irrespective of the publisher) has been getting away from the basic Bible truths of the plan of salvation; the one, true church; the sin of division and denominationalism, etc., and seems to be concentrating on teaching morals.

While we do not deny the value of teaching morality in our Bible school, the basis of morality is fellowship with God through his Son and his church. Brother Dobbs’ article, which revealed the sources of the various materials, offers a possible explanation as to why there is a marked change in class material recently.

During this past winter quarter, a perceptive teacher for our teenage class became extremely alarmed by the outright declarations of one of his lessons. What follows are direct quotes from Sweet Publishing Company’s High School Teachers Manual, Lesson 2, for the week of Dec. 12, 1993, pp. 14-19. These quotes will be compared to Scripture, with some comments by me.

Sweet Material, Page 14

Bible Truth: The Holy Spirit is the guide for all Christians.

Lesson Aim: That your students will trust the Holy Spirit to guide them in their Christian walk.

The lesson references Paul’s second missionary journey  specifically Acts 16:6-10. But the material utterly fails to make the distinction between how the Spirit worked with the disciples in the first century and how he works with us today! There is a decided distinction. In the first century, the Holy Spirit spoke directly to some disciples, enabling them, while the New Testament was being written and confirmed, to “go into all the world and preach the gospel to every creature” (Mk. 16:15).

No gospel preacher that I know of would make the same claim today. Therefore, if members of the church are editing this material for doctrinal correctness (which is the claim), they have completely overlooked this particular lesson; or they are teaching another gospel! Either way, our teenagers will suffer as they are subtly seduced.

Sweet Material, Page 14

Bible Application: Evaluate situations in which people felt “led” by the Spirit. Identify specific areas of life in which students need the Holy Spirit’s daily guidance.

There are no “feelings” referenced in Acts 16. What “feelings” are we supposed to have in 1994? Since when are “feelings” supposed to be our guide? In every century the Word of God has been the guide (Psa. 119:105; 1 Pet. 4:11). That word was delivered directly in the first century by the Holy Spirit into inspired persons. It was then written down and circulated for the edification of all the churches (Eph. 3:3-4). Inspiration passed from the man to the page. These writings were collected as our New Testament, called “the faith” and meant to be defended (Jude 3).

Sweet Material, Page 14

Life Response: Discuss how a Christian knows he or she is being led by the Spirit.

Today, we are to study in order to determine how the Holy Spirit wants us to live our lives (2 Tim. 2:15). The Sweet material then encourages the student to make his feelings his guide.

A person that is led by his feelings has made his stomach his guide (Rom. 16:18) and has ceased to serve Christ. Our teens are in a phase in which their emotions are very strong. To suggest that it is appropriate for them to “feel” led by the Spirit is an invitation to all kinds of religious problems.

Sweet Material, Page 15, Paragraph 6

Understanding the Bible: Through experiences such as these, Paul developed a profound sense of the importance of staying in step with the Spirit. Paul not only relied on the Holy Spirit for guidance, but also relied on the Spirit for help in holy living.

Paul stayed in step with the Spirit, because he did not resist the Spirit’s direct leading (something an inspired prophet could do, if he wanted  1 Cor. 14:32; 1 Tim. 4:14). Paul didn’t have a New Testament to consult in order to determine the correct path  he was in the process of receiving the New Testament. Paul relied on what the Holy Spirit “saith expressly” for guidance be-cause a new law was being revealed, and the Lord was working with the early disciples to confirm it (1 Tim. 4:1; Mk. 16:20). Even though Paul received direct guidance through words spoken by the Spirit (Jn. 16:13; 1 Cor. 2:13) on holy living from the Spirit (the only guidance available), he still had to subject himself (1 Cor. 9:27).

Today, it is correct to say that we rely on the Word, as revealed and confirmed by the Holy Spirit, for guidance and holy living. The implication in Sweet’s material is the Holy Spirit is somehow guiding and assisting the Christian in a manner that is separate and apart from the inspired Word  that, my friend, is wrong  unscriptural! I can understand the Baptists putting this in their material, but I cannot understand any Christian allowing it to pass under his pen without extensive editing  unless no Christian edited the material!

Sweet Material, Page 15

Precession Activity: “Simon Says” Grows Up.

Objective: To encourage your students to listen care-fully even when they’re having fun.

Excerpt talk briefly about the importance of listening carefully to instructions.

Anyone willing to give the material the benefit of the doubt will be dismayed when they see the activity de-signed to teach the Bible “truth” about the guiding and help of the Holy Spirit is a game of “Simon Says.” In what way does this activity reflect how the Holy Spirit works today?

A teacher might develop an activity that centers around carefully reading and following instructions, but only a Calvinist would suggest that “Simon Says” is a reflection of the reality of how the Holy Spirit works in 1993-94.

Sweet Material, Page 16

When you’re faced with a problem or a tough decision about how to act in today’s society, where do you go for help? Students will probably say things like the Bible, the minister, parents, a special friend, an adult they admire, books, magazines, talk shows, their own in-group, their own consciences, the Holy Spirit.

The Scriptures provide patience, comfort, and hope (Rom. 15:4). We are to abide in God’s Word (Jn. 12:43), which is the Truth (Jn. 8:32). Just how is one to go to the Holy Spirit for help? The Sweet material fails to tell us how this is done.

Most teens are not grounded enough to challenge the subtle leading of this material. I n the hands of some of our unsound “youth ministers” this material will be devastating to the future of undenominational Christianity.

Sweet Material, Page 16

John 14:21-23 . . . indicates that every Christian can count on Christ’s presence within him or her. Christ works in our lives through the Holy Spirit, who guides us in understanding the Word as well as God’s will.

John 14:23 does, indeed, teach the presence of the Father and the Son in our lives, but their presence is contingent upon keeping his Word! Sweet makes the subtle transition to the statement that “Christ works in our lives through the Holy Spirit, who guides us in understanding the Word as well as God’s will.” Alright! Here it is  outright Calvinism. The Holy Spirit, according to Sweet, helps us understand the Word and understand God’s will. Sweet has completely misrepresented the Holy Spirit’s work since the first century. If the Holy Spirit helps us to understand God’s Word, how come we do not all under-stand it completely alike? If the Holy Spirit helps us to understand God’s will, how come we do not all practice it alike in our lives? Sweet would have the Holy Spirit be the author of confusion (which he is not  1 Cor. 14:33) and responsible for our sins and shortcomings.

Galatians 5:22-23 speaks of the “fruit of the Spirit.” This is not a reference to something that the Holy Spirit does directly in our lives; it is a reference to the character manifested in our lives when we put into practice the words of the Holy Spirit recorded on the pages of inspiration.

Brethren, there are three more pages of this heresy in the Teacher’s Lesson Plan of this material, which time and space do not permit me to review. The lesson speaks about becoming “more sensitive . . . to the Spirit’s leading.” It states explicitly that the “Holy Spirit uses many means to accomplish his task of guidance.” It asks the teens to discuss their opinions and thoughts about how the Holy Spirit leads. It takes Paul’s situation and applies it to how the Holy Spirit guides a Christian today  this is completely wrong! The distinction is night and day.

We have discontinued using the Sweet material. Let me say that Sweet Publishing has always handled our account correctly and politely. We have no problems with them from a financial standpoint. But in light of this lesson, we cannot continue to sanction the material for use in our Bible class program (2 Jn. 9).

The current digression over the work of the Holy Spirit today has progressed much farther than any of us care to admit. Preachers, elders, deacons, and concerned teachers must go back to carefully reviewing their Bible class material  no matter who the publisher is  and bring the false teaching to light. In the past, we trusted our “Christian” publishers to provide sound materials for our Bible class programs, but some of these publishers do not deserve out trust anymore.

(Editor’s Note: This article discusses the problem of denominational doctrines in Bible class literature. We witness many churches purchasing material produced by liberal brethren and know how widespread this danger is. There are three series of literature which have been produced by faithful brethren: Truth In Life, Walking With God, and Use Your Bible. Though not perfect, these series are relatively free from denominational errors.)

Guardian of Truth XXXVIII: 15, p. 16-17
August 4, 1994

By Jimmy Tuten

“For Ezra had prepared his heart to seek the law of the Lord, and do it, and to teach in Israel statutes and judgments” (Ezra 7:10). These words described the purpose of Ezra, the priest and scribe,’ as he leaves his exiled state in Babylon to go to Jerusalem for the purpose of restoring the ancient order. He was a man of distinguished determination. The words, “Ezra had, prepared, show that he had set his heart . to acquire the highest knowledge possible. With resolve he sought to know the Scriptures thoroughly. In seeking this attainment of divine law,, Ezra adopted: (1) The Correct Method  He sought the attainment of the knowledge which he desired. He put forth specific efforts to seek out the Word of God. (2) The Right Manner  He sought it earnestly. It is implied that Ezra was a devout student. Reverence for the law of the Lord is as important as is earnestness. (3) The Right Place  He sought his knowledge in the Holy Scriptures. God’s material creations reveal some important things about him (Rom. 1:20). But when it comes to acquainting oneself with the redemptive work of Jehovah, his moral laws, etc., the student will have to study the Scriptures.

In addition to seeking knowledge he determined to conform his life to the law of Jehovah God. “And to do it” (Ezra 7:10) is significant. This involved a practice of the highest knowledge. Ezra not only set his heart to seek God’s law, he sought to trans-late this information into deeds. He practiced what he had acquired in his heart and mind.

The third aspect of this example is the fact of the desire to impart this information to the people of Israel. Both by precept and example Ezra labored to bring the people to an obedient knowledge of Divine law. A solemn obligation rested upon him not only to know God’s will, but share it as well. We ourselves must know what we would teach others. If we are to teach with practical effect, we ourselves must practice what we teach. Timothy, the young preacher, was given the responsibility: “the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also” (2 Tim. 2:2). So there are many lessons to be learned from this account in Ezra 7. Of these lessons three are obvious to all who would carefully read this section of Old Testament Scripture: Seek the Word of the Lord God in order to know it thoroughly  Practice it in one’s own life Share what has been acquired with others.

A Look At the Practical Side

(1) We cannot know what is pleasing to God in our lives, our work and worship except we know his will (Matt. 7:21-23). In the judgment one will not be able to “plea bargain” on the basis of ignorance. “And if a man also strive for masteries, yet is he not crowned, except he strive lawfully” (2 Tim. 2:5). Additionally, a search for the law of God will create a yearning to know more, and a greater desire to do what is pleasing to him. His word provides all things that pertain to life and godliness (2 Pet. 1:3). By these standards we will be judged in the last day (Jn. 12:48).

(2) Although we must have knowledge before proper action can be taken, knowing is not enough. This knowledge must be put into practice. We must earnestly endeavor to reduce the things we know to con-duct. Doing stands in a double relation to knowing and teaching. “If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself ” (Jn. 7:17). By our lives we must teach. This is conformity to God ‘s will. This is done even though we might have difficulty articulating our acquired knowledge.

“Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven” (Matt. 5:19). The Pharisees were condemned for not practicing what they preached (Lk. 6:46). “For not the hearers of the law are just before God, but the doers of the law shall be justified” (Rom. 2:13).

(3) The last step in the sequence that Ezra 7:10 encourages is that of teaching. What a foundation instruction rests upon if the sequence has been carefully observed. Knowledge treasured in the heart and acted upon in life will give power and energy to the teachings of the Divine Oracles of God. Consequently, all we who share the way of salvation should be anxious to teach it to others. If we are full of God’s Word, some of it will over-flow. A sound psychological principle is that when man is full of any subject matter he will seek an expression of it. Jesus express it clearly when he said, “0 generation of vipers, how can ye, being evil, speak good things? For out of the abundance of the heart of the mouth speaketh” (Matt. 12:34). I once read where brother T.B. Larimore once advised a young man, “Do not preach if you can keep from it.” Along these lines Jeremiah said, “Then 1 said, I will not make mention of him, nor speak any more in his name. But his word was in mine heart as a burning, fire shut up in my bones, and I was weary with forbearing, and I could not stay” (20:9). Teaching his Word carries grave responsibilities.

The Importance of Dedicated Teaching

“My brethren, be not many masters, knowing that we shall receive the greater condemnation” (Jas. 3:1). This warning is not to discourage teachers who know the truth and want to save and edify others. The goal of the context is to discourage those who minimize the importance of perfect faith. It condemns those who do not use the tongue judiciously. The passage also intends to impress upon all the seriousness of teaching. “Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch” (Matt. 15:14). We are obviously to prepare to teach. Some Jewish Christians in the city of Jerusalem were condemned for their lack of preparation. They had need “that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat” (Heb. 5:11-12).

Conclusion

What a difference we would make in this world if all of us had the temper and complexity to have our actions correspond to the things we know. “And the things that thou hast heard of me among many witnesses, the same commit thou of faithful men, who shall be able to teach others also” (2 Tim. 2:2). Freely we have received. Let us freely give. Shakespeare said, “Thyself and thy belongings are not thine own so proper, as to waste thyself upon thy virtues, them on thee. Heaven doth with us, as we with torches do not light them for ourselves; for if our virtues did not go forth from us, `were as if we had them not” (Measure For Measure, 1:1). Let us be like Ezra and set our hearts to seek the Law of the Lord, to do it and teach others those things given by inspiration.

Guardian of Truth XXXVIII: 15, p. 21-22
August 4, 1994

By Tim Mize

Mirror in the Cross

As Christians, we look to the cross of Christ as our “sacrifice to God for a sweet smelling savour” (Eph. 5:2). Israel of old also offered sacrifices for “a sweet smelling savour to the Lord” (in other words, to honor and please him; see Lev. 1:9; 2:2; 3:5; 4:31; etc.). Our altar, though, is not of stone or earth. Our altar is the cross of Calvary, and our sacrifice is Christ.

Different kinds of sacrifices were offered of old as a “sweet smelling savour,” such as whole burnt offerings, peace offerings, and sin offerings. Which kind, then, is our sacrifice? It is right to say that Christ is all of them to us. He is the one, perfect “sweet smelling savour” from us to God.

But thus he is only if offered rightly. Just as Israel offered theirs only if seasoned with salt, cereal, and wine (Lev. 2:12-13; Num. 15:1-5), we must offer ours seasoned with the offering of our bodies, of our praises, and of good works (Rom 12:1; Heb. 13:14-15). Only then are we assured of God’s favor.

The cross, however, can be rightly viewed too as a particular kind of offering. For example, Christ is said to be our passover sacrifice (1 Cor. 5:7) and also the sacrifice that ratified our covenant with God (Matt. 26:28; cf. Exod. 24:8). Most of all, though, Christ is said to be our sin offering. He came “to put away sin by the sacrifice of himself ” (Heb. 9:26).

Here we see the goodness of God. What do we have from ourselves that can take away sin? We have nothing. Happily for us, though, the Lord has provided an offering (cf. Gen. 22:8). By his incomprehensible love, we have a sacrifice to bring to him that perfectly cleanses from sin (Matt. 26:28; 1 Jn. 1:7).

Someone might say, “But why would such a thing be necessary? Why couldn’t God just forgive us in his heart without all this violent sacrificing?” We have to under-stand that God is not a man, as if he could forgive like humans forgive. He is the sovereign, holy Lord of the universe. As such, he must maintain not only the natural order, but also the moral order in his creation. The holy God, therefore, cannot allow any sin to go unpunished, not even the sins of his own children.

This is why he gave us Christ. When Jesus died, he did so as the representative of God’s people, with all their sins upon him. In other words, he died in their place, taking their punishment. “He was wounded for our transgressions, he was bruised for our iniquities: . . . the Lord hath laid on him the iniquity of us all” (Isa. 53:5-6). In the cross, all of the sins of God’s children were sufficiently punished, and even more so. It is now as the prophet said: “Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins” (Isa. 40:2).

The cross was enough to atone for, not only God’s people, but even the whole world (1 Jn. 2:2; Jn. 1:29). All humanity that has ever lived or ever shall could come and let this be their offering for sin. Now, consider this: If this sacrifice is sufficient to atone for all the sins of the world, surely it is more than so for us, the little flock of God.

As we eat the Lord’s supper, these are the things we affirm and believe. We acknowledge and trust in the cross as our offering for sin. We declare this faith, that “if we walk in the light as he is in the light, we have fellowship one with the other, and the blood of Jesus Christ his Son cleanseth us from all sin” (1 Jn. 1:7).

Guardian of Truth XXXVIII: 16, p. 5
August 18, 1994

By Irvin Himmel

“As a bird that wandereth from her nest, so is a man that wandereth from his place” (Prov. 27:8).

A bird may have a valid reason for leaving her nest. If a cat climbs up to the nest and threatens to catch the mother bird, or if the nest is destroyed, she is forced to leave. In prophesying the downfall of Moab, Isaiah compared the daughters of Moab to “a wandering bird cast out of the nest” (Isa. 16:2).

A bird may leave the nest after the young are able to fly and it is time to migrate. When I lived in Florida, purple martins arrived in mid-February every year to nest in houses in the back yard; in July they would depart. While raising her young, a mother bird frequently leaves the nest to bring food to her little ones.

The proverb refers to the mother bird which wanders from her nest, deserting her eggs or nestlings. When she strays from her accustomed feeding area and familiar surroundings, she exposes herself to great danger.

Like the bird which wanders from her nest, some people wander from their place.

How One May Wander From His Place

1. By leaving home. Some young people run away from home when they are too immature to make their way in life. They are like a young bird that jumps from the nest before having the strength to fly. It is not uncommon for a husband to abandon his family, or for a wife to desert her husband.

2. By leaving the work for which one is suited. It is not wrong to change jobs, but many times people leave the work for which they are best equipped and get into something for which they are ill-prepared.

3. By forsaking duty. Every person has his place to fill  in the church, in the home, in the community, and in his line of employment. A lot of problems arise because people wander from their place of duty.

4. By departing from God. Every Christian’s place is a position of fidelity to God. Some stray from that place. “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God” (Heb. 3:12).

Why Some Become Wanderers

1. A spirit of unrest. “There are many that do not know when they are well off, but are uneasy with their present condition, and given to change. God, in his providence, has appointed them a place fit for them and has made it comfortable to them; but they affect unsettledness; they love to wander. . .” (M. Henry).

2. Greener pastures elsewhere. Cows sometimes tear down a fence to get to the grass on the other side because it looks greener. Many people suppose that they can find a better job, improved economic conditions, or a more desirable neighborhood just by moving to another location. They rove around constantly in search of those greener pastures.

3. Instability. Much wandering about is caused by unwillingness to stay on a fixed course. In some instances, a person goes from job to job because he really does not want to work. The problem may be that one cannot make up his mind and stick with a decision. Many people are fickle, vacillating, given to change more than to steady application of themselves.

Consequences of Wandering 1. Poverty. Every now and then someone calls up wanting financial assistance from the church. Usually, he is from some place hundreds of miles distant. He is roving about and has come to poverty. If he had a job back home, he left it before he had something else lined up. Now he is stranded.

4. Misery. Young people often leave home in quest of “freedom.” They land in some big city like New York or Chicago or Los Angeles. Soon they are broke and in a wretched state. Drugs, prostitution, and crime offer what seems to be a way of survival in the city jungle. Oh, that they had not wandered from their place!

5. Loss of congenial companionship. People who wander away into strange places usually find themselves surrounded by others who have no pity on them. Remember the prodigal son in the far country? Like that young man, they are strangers among strangers.

6. Idleness. Wanderers frequently idle their time away roaming here and there. Many become vagrants and vagabonds.

.. They, who are never easy at home, in their own families, and employments, will never prosper, or be happy any where… There may be cases, in which it is a man’s duty, and prudence to change his situation, or employment; but then he will do it upon good grounds, and with deliberation. Every man hath calls from home; but a prudent man will be glad to return, when the end of his absence is affected” (T. Scott).

Guardian of Truth XXXVIII: 16, p. 1
August 18, 1994