Truth Magazine

By Tom M. Roberts

Part Three: Spread By Discontent

The popularity of the Unity in Diversity Movement, the New Unity Movement and/or the New Hermeneutic concept so enhanced by the gospel/doctrine (or “word of the cross”) error could not gain a foothold in churches of Christ without a spirit of discontent that is so evident today. Some people absolutely hate doctrine! Their severest criticism is reserved for those who are labeled “brotherhood watchdogs” or “keepers of orthodoxy.” They are tired of “the old paths.” They are not to be bound by rules, regulations, commands, law, or traditions of the past (whether apostolic or not). Faithful obedience is opposed as “salvation by works” and “Pharisaical legalism.” They have yet to learn this truth: “For this is the love of God, that we keep his commandments: and his commandments are not grievous” (1 John 5:3).

From dissatisfaction with the eldership, to vocal music, “five-finger salvation,” the Lord’s supper on Sunday only, scriptural baptism, congregational autonomy, male leadership, plain preaching, to every aspect that is a distinctive mark of New Testament Christianity, there are those who despise such, call it “doctrine idolatry,” goose-stepping conformity, and are dedicated to change. Like ancient Israel, we have lifted up our eyes to the (denomi)nations around us and envy them for their women preachers, choirs, gymnasiums, ball teams, positive-only preaching, youth churches, institutions, big numbers and community acceptance.

It is anathema to the New Unity Movement of our generation to be separate as God’s people (2 Cor. 6:17), to speak of the one church (Eph. 4:4; 1:22-23); to preach that anyone is lost without complete gospel obedience (Matt. 28:18-20), to insist on the Lord’s supper only on the first day of the week (Acts 20:7), to insist on the “old hermeneutic” of commands, examples and inferences. Though theirs is a magnanimous spirit and love and acceptance to those in sectarian error, the most stringent condemnation is poured out against any brother seeking to “walk in the old paths” (Jer. 6:16).

However, there is a dilemma among those who seek to change the church of Christ into a modern denomination. We have always been a “people of the book.” We have always appealed to “book, chapter and verse” preaching. For centuries, we have blazoned to the sectarians that “we speak where the Bible speaks and are silent where the Bible is silent.” The dilemma is that if they boldly denounce this past dependence on the whole gospel as unworkable, they will lose credibility among many who yet repeat this, even as a slogan if nothing else.

Change the Definitions

Consequently, a method has been devised whereby they can yet speak of their love of the “gospel” and change their direction even while boasting of a love for Christ. A New Hermeneutic has been defined that retains all of the platitudes of soundness without impeding progress into denominationalism. Its methodology is quite simple: use the same terminology but just change the meaning! Simple but profound. As Paul warned Timothy, this has “a form of godliness, but denies the power thereof: from such turn away” (2 Tim. 3:5).

A form of godliness? How else could we describe those who claim to love the “gospel” but exclude the “doctrine of Christ (2 John 9); who claim to love and cherish Christ but disparage the epistles; who preach “the word of the cross” so long as it doesn’t condemn error; who love the church of Christ but do not want to exclude the Methodists and Episcopalians or other sectarian bodies; who weep copious tears about the death, burial and resurrection of Christ but who reject the application to scriptural baptism?

Yes, use the words, but change the meaning. This provides a cloak of religiosity under which to hide a departure from the faith. Consequently, false teachers cry long and loud about their love of the “gospel,” “the word of the cross,” “the church of Christ,” “fellowship,” and “brotherhood.” But they don’t mean the same things that the inspired writers meant when they used the same terminology.

And it is working. Sadly, it is working. Those of us who object to this deceitful use of biblical terminology are criticized as “watchdogs,” “keepers of orthodoxy,” and loveless clones of “doctrinal idolatry.” We are charged with being the “troublers of Israel” (1 Kgs. 18:17) for asking for book, chapter and verse as proof text. We are accused of destroying fellowship by exposing those who teach error that will cause souls to be lost.

Even those who stand with us in fellowship are often confused by these false charges and feigned words. Perhaps the best of motives are misled by unwitting acceptance of this New Hermeneutic. Subtle doubts are permitted to arise about those who “cry aloud and spare not.” Perhaps they don’t have as much love as others. Perhaps they love the plan and not the Man. Perhaps they put too much emphasis on doctrinal matters. Perhaps they really do extol the church above Christ. Not only T.W. Brents and Alexander Campbell, but now preachers of our generation (we are told) have forgotten what it is to “preach Christ.” They love controversy more than Christ, doctrine more than grace, a fuss more than fellowship. Sound familiar?

It matters little how much we know our own heart and how much we balance our preaching and writing to include the “whole counsel of God” (Acts 20:27). It no longer counts that our emphasis is upon the whole truth for the complete man of God, guided by Paul’s counsel to Timothy: “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works” (2 Tim. 3:16:17). No, the rules have been changed. Definitions no longer mean what they did. We have a New Hermeneutic.

Without a doubt, there are doctrines around today that have been bred by infidelity, nurtured by cynicism and spread by discontent. Be very sure that you understand the direction of the “new gospel.” It does not lead to a deeper love of Christ nor does it preach the true gospel of Christ. It is eternally elastic toward error but woefully critical of truth. As Jesus warned, these “gag at a gnat but swallow a camel” (Matt. 23:24). They are capable of sitting and worshipping with Methodists but incapable of telling them that they are lost. They can worship among brethren who are lost and going to hell in adulterous marriages but who refuse to raise the word of warning as a true watchman should (Ezek. 3:17ff). They allow brethren to preach blatant error on divorce and encourage them by using them in publications and gospel meetings while never confronting their sin. If that is love or gospel, please spare me. How much more should we be like Paul who, to men facing the Judgment like ourselves, said, “And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified” (Acts 20:32)? He could do that because he could say: “Wherefore I take you to record this day, that I am pure from the blood of all men. For I have not shunned to declare unto you all the counsel of God” (Acts 20:26-27). This is gospel preaching. This is “word of the cross” preaching. May it never vanish from the earth!

Guardian of Truth XXXVIII: 14, p. 3-4
July 21, 1994

By Walton Weaver

There are many ways to evaluate the life of our Lord while he was on earth, but there is none more challenging than to look into his own mind to see how he thought of himself. What did Jesus think, what did he teach about his own relation to the living God while he was yet on earth? Did he know that he was one in nature with him? What does his own estimate of himself in relation to those who had gone before tell us? What do his works say on this question? What does Jesus himself say on these matters?

His Relation To Those Who Had Gone Before

Jesus’ life and ministry on earth was within a certain historical setting. They were connected with what the prophets had foretold and with the message of John the Baptist. Yet, even though this connection is there, one is at once struck by the conscious assurance with which Jesus himself detaches and differentiates himself and his work from those who had gone before. There is yet fulfillment and consummation, and Jesus had come to bring this to pass. All that had gone before was only the breaking of the road, a period of preparation. He had come to bring to completion what had been begun by his predecessors.

With reference to himself Jesus declared, “Behold, a greater than Jonah is here…. Behold, a greater than Solomon is here” (Matt. 12:41,42). He informed the people of his time about these truths concerning himself in order to impress upon their minds these two important facts: (1) If more than Jonah was here and the people of his time repented, then the people of Christ’s generation were under greater obligation to repent than were the Ninevites. (2) If the queen of the south came from the uttermost parts of the earth to hear Solomon, and more than Solomon was here, then the people of Christ’s generation were under greater obligation to hear the one of whom this is affirmed.

What may we learn about the work of Jesus from this statement? We may learn that the most exalted figures among prophets and kings are not so great as Jesus. Along this same line Jesus says, “Blessed are the eyes which see the things that ye see. For I tell you, that many prophets and kings have desired to see those things which ye hear, and have not heard them” (Lk. 10:23,24). In a similar way, John the Baptist is said to be greater than all the prophets and kings under the Old Covenant, and yet “he that is least in the kingdom of heaven is greater than he” (Matt. 11:11). Jesus sets his own work higher, and he does not do so only relatively, but absolutely. His work transcends all that had been done previously by the prophets and kings of all the former generations. He is conscious that his teaching is something wholly incomparable and perfect (see Lk. 4:18ff).

His Relation to Messengers of His Day

What is true of those who had gone before was also true of Jesus’ contemporaries, including the twelve disciples whom he had chosen. John the Baptist and others who were messengers of God. Jesus was no ordinary messenger. It is true that like other messengers he received the Holy Spirit (Acts 10:38), and did much of his work by the Spirit of God (Matt. 12:28). But to say this is not to tell the whole story. The rest of the story is what makes him greater than all the others. Others received the Holy Spirit, and did mighty works by the Spirit of God, but there was this major difference: they could not communicate anything from God to man except what was revealed to them by the Holy Spirit. They had not come down from heaven, they were “of the earth,” but “he that cometh from above is above all” (John 3:31). In this passage Jesus is contrasted with others like John the Baptist. One “of the earth” speaks from an earthly standpoint and experience. One who “cometh from above” speaks from a heavenly standpoint and experience. He is “above all.” Of the one who is “of the earth.” Alvah Hovey says, “Such a man cannot speak as one from heaven; for he has never been there, and is a stranger to the experience of that higher world. The Evangelist does not here deny his own inspiration, or affirm that his teaching is confined to earthly things; but he confesses that he cannot bear witness of heavenly things, or teach more than is given him by another” (Commentary on the Gospel of John 108).

Our brethren who are contending that Jesus did not know anything except what was revealed to him by the Holy Spirit, thus making him no different in this respect than other messengers of God, need to explain this passage. How was Jesus “above all,” as this passage of Scripture affirms, if it is not in the way we have explained it in the preceding paragraph? Even if Jesus received the Holy Spirit “without measure,” as some believe, this does not explain the statement in John 3:31 that Jesus is “above all.” The differences brought up in this verse between Jesus and other messengers is not a difference in degrees of Spirit which one may have. The difference is from whence one comes to bear his testimony. Jesus is “from above,” all others are “of the earth.”

This means that while on earth Jesus had those things that would be required of one who had come down out of heaven to bear direct testimony of heavenly things. He had the same mind he had as God while he was in heaven, and he had a divine will, divine emotions, and divine consciousness. Let those who affirm that Jesus was divine, but that he was without a divine mind, will, emotions and consciousness while on earth, explain how without these divine characteristics he could have borne direct testimony of things he had heard and seen in heaven? Without these qualities how could he recall his experiences while he was in heaven, and thereby bear direct testimony of the Father, as this passage (John 3:31) claims for him? Such testimony would have to arise out of his own personal experience of having been in heaven, having known the Father there, and having heard and seen the things of the Father while he was in heaven. What I have written before on this passage of scripture still holds.

It was because Jesus was “from above” and not “of the earth” (Jn. 3:31) that he could testify of what he had “seen and heard” (Jn. 3:32). What he testified was not simply truth that was “revealed” to him in the same way that truth was revealed to John the Baptist, Peter, or Paul who were just ordinary men chosen by God to be his inspired messengers. These men who were “of the earth” were “sent from God” (see Jn. 1:6), but they were not “from above” so that they could speak what they had “seen and heard” of the Father in the same way that Jesus could. One who “speaks of the earth” is one who “has not looked on truth absolute in the heavenly sphere” (Wescott). All men including even the apostles, were different from Jesus in this respect. The Holy Spirit was not given to Jesus to enable him to “remember” what he had “seen and heard” when he was in heaven, nor was he given to “lead” and “guide” him into all truth, in the same way he was promised to the apostles. Jesus was the truth (Jn. 14:6), and he spoke what he “knew” and what he had “seen” (Jn. 3:11-12; 7:29; 8:55) of the Father in heaven. What is meant by the word “know” in these passages where Jesus says he speaks what he knows of the Father? It means that he had immediate knowledge of heavenly things. He knows because he is from above and is above all (Jesus: God and Man, Or, “Just a Man”? pp. 39-40).

It was Jesus’ origin (he came down out of heaven) and divine nature (he was God manifest in the flesh, John 1:14; 1 Tim. 3:16) that set him apart from all earthly messengers. It is this truth about Jesus that explains the other things that separate Jesus from all other messengers. A good example is what is said of Jesus and the Holy Spirit that is not said of messengers who are “of the earth.” There were some things which Jesus, the Holy Spirit, and all earthly messengers had in common: they were all “sent” by God, and they all “bear witness.” But one important difference should be noted: the Son “sends” the Holy Spirit to the disciples (John 15:26; 16:7), just as the Father does (John 14:26). Surely Jesus was not given the Spirit “without measure” (as some wrongly understand John 3:34) to enable him to send the Holy Spirit to the disciples, was he? The promise of Jesus to send the Spirit to them puts him on an equal with the Father and lifts him above all of the other messengers of God.

His Relation To the O. T. Institutions

The new and absolutely transcendent element in Jesus’ teaching had its ultimate roots in his boundless authority, and in his own person. Comparing him to the Old Testament institutions there was nothing great and holy in the Old Covenant, not even its temple, nor the Sabbath day, and not even its law which was now subject to his will and authority. The Sabbath was an institution of God (Exod. 20:8f; Deut. 5:12,14), yet, Jesus said, “But I say to you, That in this place is one greater than the temple” (Matt. 12:6), and the temple was superior to the Sabbath. Claiming superiority over the temple meant he had authority over the Sabbath as well. But to leave no doubt on the matter, Jesus went on to say that the Son of man was “Lord even of the Sabbath day” (Matt. 12:8). Jesus had full authority to control and regulate the Sabbath day as he saw proper Jesus was also superior to Moses and the law. This superiority over the law was reflected in his manner of teaching, for the people marveled at his teaching, “for he taught them as one having authority, and not as the scribes” (Matt. 7:28,29). Instead of quoting from the rabbis of former times, as other teachers were accustomed to do (this, they thought gave authority to their message), Jesus spoke as one who had authority in himself, and the people noted the difference. Also, unlike the prophets of old, Jesus did not appeal to a special divine commission. He acted of his own right. We never hear him say, “Thus says the Lord,” words used by the prophets to indicate that they were speaking by divine commission from Jehovah. He speaks only of his own authority, out of his own knowledge, of his own right: “But I say unto you” (Matt. 5:18,20,22,26,28,32,34,39,44; 6:2,5,15,29; 8:10,11, etc.)

What is the significance of these claims of Jesus to be superior over the two leading institutions of the law (temple and Sabbath), as well as superiority over the law itself? In the mind of the Jews the temple, the Sabbath, and Moses and the law were all inseparably linked with Jehovah God. In them the will of the all-holy God was expressed, and, for this reason, it was hard for them to understand the claim of Jesus to be superior to them, except in the sense that in his inmost being he knew himself to be wholly one with Jehovah. Jesus took his stand exactly where to Jewish minds only one stands, God himself.

His Relation to Miracles Done By Others

Others besides Jesus worked miracles. Even in the Old Testament we have reports of miracles worked by some of the prophets. Elijah and Elisha even restored the dead to life (1 Kgs. 17:19ff; 2 Kgs. 4:32ff; 13:21). Jesus did not work greater miracles than those worked by others in either the Old or New Testament, but the manner in which he worked his miracles in absolute concurrence with the Father (Jn. 5:19f). In raising Lazarus he “lifted up his eyes and said, Father, I thank thee that thou hast heard me” (Jn. 11:41). With the Father’s assent to what he was about to do, “He cried in a loud voice, Lazarus, come forth, and he that was dead came forth.” This, and all the other Jesus’ miracles, were worked as natural operations of his own being. It is not from the Father (though always in absolute concurrence with him) but from himself that the influence proceeded: “I will; Be thou clean (Mk. 1:41); “Ephphata. . . . Be opened” (Mk. 7:34); Talitha cummi … Damsel, I say to thee, arise” (Mk. 5:41); “Arise, and take up thy bed, and go thy way into thine house” (Mk. 2:11).

Someone may ask, “But how is this different from how miracles were worked by others?” The answer is that others did not use the same language Jesus used; language which shows that Jesus saw himself working miracles of his own will and by his own power, and yet in perfect union (being of one nature and one will) with the Father. This disciples worked miracles in Jesus’ name (Lk. 9:49; 10:17; Acts 3:6; 16:18; 19:13); they readily conceded (even if his name was not always pronounced) that the mighty works which they did were by his will and by his power. Not one of them ever thought of himself as in union with the Father in the same sense that Jesus thought of himself in relation to him. They were but disciples and acknowledged Jesus to be their Lord, and they thought only in terms of doing what they did in his name and by his authority and power.

Guardian of Truth XXXVIII: 14, p. 14-15
July 21, 1994

By Andy Alexander

The United States was once a good nation as far as morality was concerned, but sadly, it is now quickly becoming a nation like so many of the heathen nations that have gone before. The institution of marriage was respected by most of the citizens of this country. The sin of homosexuality was unheard of except in rare instances. Abortion and single parenting were equally non-existent. Gambling was looked on as an evil and only the basest of people engaged in this vice. This is not to say that we were a totally pure country, but sin was not glorified, glamorized, and condoned by the majority of the people. Now, it is different. What has happened?

Sinners do not remain in a static state. We either repent and get better day by day as we let God’s word work in our lives, or we continue to live in sin and wax worse and worse as Paul told Timothy. “But evil men and women shall wax worse and worse, deceiving, and being deceived” (2 Tim. 3:13). This seems to be the case in our nation today. People in this land seem to be less sensitive to sin than ever before. We are tolerating things that our forefathers would have never dreamed of tolerating.

The Bible has been banned from the public schools. Homosexuals are paraded before us daily and we are told that their lifestyle is perfectly acceptable and moral. Gutter language has become the norm, even among the very young. The government has resorted to gambling as a means of sponsoring their many social programs which only encourage more slothfulness. Drunkenness and sexual promiscuity are at an all-time high among young people and no end is in sight.

In a recent television interview a cheerleader from the Hempstead High School cheerleading squad in Hempstead, Texas was pointing out that cheerleaders were still good role models for children, even though four of her squad mates had recently become pregnant and had to be dismissed from the squad. However, one was reinstated after she aborted her baby. The mentality that says an immodestly dressed girl, gyrating in lewd suggestive ways is a good role model illustrates the dearth of Bible knowledge throughout this land (Gal. 5:19-21; 1 Tim. 2:9-10). And, the fact that some Christians condone this activity is also a sign of Bible illiteracy and rebellion among the people of God.

Our nation seeks to glorify sin and make it more and more respectable. Government, the news media, television, movies, videos, schools, and sports are some of the avenues in which sin is glorified in our nation. This campaign has worked and many Christians have caved in to the idea that nothing can be done.

As Christians, we not only glorify sin when we allow our children to participate in activities such as cheerleading, but when we let them or encourage them to participate in any ungodly activity; or, when we ourselves engage in worldly practices, we are helping to glorify sin. Going to the local movie theater or renting videos to watch at home in which cursing, murder, nudity, and sexual permissiveness are not only endorsed but also glorified is another way in which we, as Christians, can be helping to promote these sinful activities. Remember what Paul said when he was exhorting the Ephesian brethren to walk in the light, “And have no fellowship with the unfruitful works of darkness, but rather reprove them” (Eph. 5:11). Can these practices be any-thing other than “unfruitful works of darkness”?

When we participate in sinful worldly activities, we help to legitimize that activity in the eyes of the world. We could term this “acceptable worldliness.” It is acceptable in the eyes of the world and some worldly-minded Christians, but it is not acceptable in the eyes of our Creator and Judge (Jas. 4:4). False teaching on marriage, divorce, and remarriage and acceptance of those who teach this error by supposedly sound congregations is another instance where sin is made to appear respectable. Adultery is one of the foremost causes for the moral decline of our nation and the church which does not teach and uphold the doctrine of Christ in this realm is helping to glorify this sin among those whom they have the ability to influence.

Social drinking, mixed swimming, immodest apparel worn at sporting events, gambling, and filthy, suggestive language are other areas where Christians are being tempted to glorify sin. We must not lend support to the devil and his cause by participating in these or any other ungodly practice. We are to be lights in the world so that others may see our good works and glorify God who is in heaven (Matt. 5:16).

We, as God’s people, can stand up and oppose the onward march of Satan. We can teach our children and set the proper example before them (Eph. 6:4; Tit. 2:6-7). We can learn what they are being taught in school and counter-act the sinful teaching with the mighty word of God (2 Cor. 10:3-5). We can restrict them; not allow them to participate in sinful activities such as cheerleading and attendance at the school dances (Gen. 18:19; Josh. 24:15). We can be the pillar and support of the truth that we are to be as the children of God (1 Tim. 3:15). We can vote for candidates who, to the best of our knowledge, uphold the high standards of morality as taught in God’s word (Rom. 13:3-4). The moral health of our country is far more important than the physical health which is being discussed so much in the news of our day (Prov. 14:34). This moral health will only improve as we improve ourselves individually in the eyes of God.

Our teaching at home, in the Bible classes, and from the pulpit should contain practical application that can be easily understood by the audience. Principles from God’s word must be plainly taught so that the practical application will have a sure foundation to rest upon. However, without clear, understandable application, many will not get the message. Preaching against lasciviousness is good, but without application that points to the local school dance, mixed swimming pool, gymnastic attire, or other forms of immodest clothing, some of the listeners will not receive the message. We, as teachers, must give the brethren something that they can take home and put to use.

Sin is indeed glorified by many in this land, but we must not become discouraged. A more determined spirit to combat Satan is needed. We can win the battle and help to save others in the process. Let us heed the advice of Paul when he exhorted Timothy to, “Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1 Tim. 4:16).

Guardian of Truth XXXVIII: 14, p. 19-20
July 21, 1994

By Johnie Paul Edwards

Well, according to local “clergy” and the coach himself. A recent article in the Indianapolis News said, “Coach Knight is going to heaven and there’s nothing we can do about it. Despite his sins  the so called head butting, cussing, chair throwing and alleged kick to his son’s leg  the hot tempered Indiana University basketball coach will likely be allowed to pass through the Pearly Gates, local clergy and theologians say.” One local minister was quoted as saying, “If that’s the worst he does, that’s not that bad.” Knight said of himself, “I think I’m a pretty good guy. I’ve often said this to some of the sanctimonious self-righteous critics that I have: `I would hope when judgment day comes, they don’t have to appear before St. Peter’s table with me and only one space available for both of us and the judgment being made on which of us has done the most for his fellow man. I have no doubt St. Peter will turn to me and say, `Robert, pass through the gate.”‘

In light of the foregoing statements, it would be a good time to see what the Bible has to say about who is going to heaven.

Heaven Not For The Unrighteous

Paul said, “Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, or thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God” (1 Cor. 6:9-10). Evidently, some don’t know that the unrighteous shall not inherit the kingdom of God! John wrote, “But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death” (Rev. 21:8). Jesus, in the Sermon on the Mount, said, “Blessed are they which do hunger and thirst after righteousness: for they shall be filled” (Matt. 5:6), and, “. . . That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven” (Matt. 5:20). The Psalmist said, “. . . for all thy commandments are righteousness” (Psa. 119:172). Righteousness, doing right and being right with the Lord, has to do with one keeping the Lord’s commandments. Jesus told his disciples, “If ye love me, keep my commandments” (John 14:15). Heaven is a reserved place for a righteous people. “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city” (Rev. 22:14).

Good Works Alone Are Not Enough

While the Bible upholds those who do good works (Acts 9:36), one’s salvation in heaven will not be determined solely upon who “has done the most for his fellow man.” The Hebrew writer recorded, “And let us consider one another to provoke unto love and good works” (Heb. 10:24). Love is as important as good works! Love involves doing the Lord’s commandments revealed within his word. Jesus said, “If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him” (John 14:23). While we must be “zealous of good works” we must be equally zealous of doing his commandments!

Heaven Is Reserved for Those in the Book

John, in his vision of the great white throne of Revelation 20, saw that “whosoever was not found written in the book of life was cast into the lake of fire” (Rev. 20:15). The Lord told the seventy who returned rejoicing in their achievements, “Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven” (Lk. 10:20). Obedience to the words of the Lord are important, because the Lord says that “if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city” (Rev. 22:19).

The Faithful Shall Receive A Crown of Life

The Lord told John to write, “. . . be thou faithful unto death, and I will give thee a crown of life” (Rev. 2:10). The Hebrew writer said, “But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him” (Heb. 11:6). The faith that saves is the faith that obeys! Those great faith heron of Hebrews 11 were obedient to the word of the Lord. Abel “offered, “Noah “prepared,” and Abraham “obeyed” (Heb. 11:4, 7, 8). Therefore, they all “obtained a good report through faith” (Heb. 11:39) and “died in faith” (Heb. 11:13).

The Bible is plain about who it is that will go to heaven. Jesus said, “He that believeth and is baptized shall be saved; but he that believeth not shall be damned” (Mk. 16:16). Let’s not accept what some basketball coach, even Bob Knight, or some denominational preacher has to say about who will go to heaven. The Lord, the righteous Judge, has revealed who it is that will go!

Guardian of Truth XXXVIII: 13, p. 23
July 7, 1994