Truth Magazine

By H.E. Phillips

“Whoever committeth sin transgresseth also the law: for sin is the transgression of the law” (1 John 3:4). Sin is related to law. Law reflects authority. Authority resides in a person or persons, and signifies the character, power and will of the person who holds the authority. That authority is expressed in law. All crime and civil disobedience is a transgression of law, which is rejection of properly constituted authority. Often some who hold some positions of delegated authority are so enamored with power that they abuse it. Generally those who disobey the law hold contempt for the person or persons who have the authority.

Meaning Of Law

“Law” (nomos) means “to divide, distribute, apportion”… “any-thing established, anything received by usage, a custom, usage, law …” In the New Testament it is used of “a command, law; and 1. of any law whatever”…”a law or rule producing a state approved of God” (Thayer). It is a rule or principle established by authority.

“Law” under consideration in this article refers to the commandments, conditions and directives from God to mankind. In the New Testament we use it to refer to the gospel given through Jesus Christ. This divine law is known as the word of the truth of the gospel (Col. 1:5). It is the faith once for all delivered to the saints (Jude 3). It is called the law of Christ (Gal. 6:2). It is called the perfect law of liberty (James 1:25). It is called the royal law (James 2:8). It is the law of faith (Rom. 3:27). It is the “engrafted word, which is able to save your souls” (James 1:21). It is the faith as opposed to the Law of Moses (Gal. 3:23). It is the perfect law, converting the soul (Ps. 19:7). It is the scriptures inspired of God (2 Tim. 3:16,17). It is all sufficient to perfect a man unto all good works (2 Tim. 3:16,17). How does it perfect a man unto every good work if he does not have to obey it? It is eternal. Jesus said his word would not pass away (Matt. 24:35). It is the word of God that lives and abides forever (I Pet. 1:25). It is the word of Christ which will never pass away (Matt. 24:35; 1 Pet. I:25).The law of Christ is powerful (Heb. 4:12). It is the power of God unto salvation (Rom. 1:16). How does this power work if one can be saved without obeying the word?

All Authority Is Given To Christ

The word of God is his law; he spoke to us through Christ: “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds” (Heb. 1:1,2).

In the eternal purpose of God, Jesus Christ has all authority. He said: “All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen” (Matt. 28:18-20). He is at the right hand of God “far above all principality, and power, and might, and dominion, … And hath put all things under his feet, and gave him to be the head over all things to the church” (Eph. 1:21-22).

James said: “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all” (James 2:10). He is guilty of all because he is separated from God as if he had rejected every point of the law. Besides, he rejects the authority behind the law, and thus becomes guilty of the whole law. He suffers the consequences of his disobedience as if he despised the entire authority behind the law.

Christ was made the lawgiver like unto Moses: “For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days” (Acts 3:22-24).

Jesus said that those who reject him and his words, will be judged by his word at the last day: “He that rejecteth me, and receiveth not my words, bath one that judgeth him: the word that I have spoken, the same shall judge him in the last day” (John 12:48).

Meaning Of Sin

Sin separates man from God (Isa. 59:1,2). If there were no sin, no one would be separated from God, and salvation through Christ would be unnecessary. Since sin is in the world, and sin has passed upon all men for that all have sinned (Rom. 5:12), it was necessary that Christ come to this world and die that men might be saved. That is the meritorious cause of our salvation. He died for all men; he died while we were yet sinners: separated from God by sin (Rom. 5:8). Law is involved in man’s salvation because if there were no law, there would be no sin. But since sin is here now, there must be law now. Since all sin is against God, the law must be of God. I do not understand why all men who acknowledge the existence of sin would not admit that divine law exists, and that man has transgressed that law. He rejected the law of Christ and thereby rejected God because he did not keep his laws.

Sin means to miss the mark. The mark is to be in harmony with the mind of God. That is possible only by knowing the mind of God. His mind is revealed by the Spirit through the words given to the apostles (1 Cor. 2:9-13). God speaks to us in this age through Christ, and we can go to the Father only through Christ (Heb. 1:1,2; John 14:6). When one fails to do that, he misses the mark. Christ gave commandments to the apostles on the day of Pentecost following the resurrection of Christ (Acts 1:2, 8; 2:1-4).

The law is not sin, but it defines sin (Rom. 7:7-14). Sin is defined by scripture as “transgression of the law.” “Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law” (1 John 3:4). “Transgress” is to go aside, overstep, go beyond; it has reference to a breach of law. “But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors” (James 2:9).

It is “unrighteousness.” “All unrighteousness is sin: and there is a sin not unto death” (1 John 5:17). “Unrighteousness” is injustice, iniquity; literally, lawlessness, without law. This is called sin. Such will be cast away from Christ in eternity (Matt. 7:23).

Sin transgresses the law by not doing what the law requires of him. “Therefore to him that knoweth to do good, and doeth it not, to him it is sin” (James 4:17). The lesson from the judgment scene in Matthew 25:41-46 is the damnation of those who did not do what the law of the Lord required of them.

Those who have doubt about their attitude and conduct are sinning when they believe they are doing wrong. To do or say anything that one believes to be wrong, he is wrong. He is sinning. One may be wrong when he thinks he is doing right, but when he does anything that he believes is wrong, he sins. “And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin” (Rom. 14:23).

Guardian of Truth XXXVII: 24, p. 3-4
December 16, 1993

By Jim Ward

The following appeared in the San Antonio Light (11/ 14/92), titled “Student cheating widespread.”

SAN FRANCISCO (AP) High school and college students today are replacing the three R’s with the three Ds: dishonesty, deceit, duplicity.

That’s the conclusion of a two-year nationwide study on ethics that found widespread admittance of lying, theft and cheating among 9,000 people aged 15-30… .

“Clearly the youth of today didn’t invent cheating, stealing and lying, but they’re perfecting it,” said Ralph Wexler, vice president of the non-profit Joseph and Edna Josephson Institute of Ethics, which conducted the study.

Wexler placed much of the blame on society at large for any increase in dishonest, irresponsible conduct.” . . we’re creating a society where cheaters do prosper and we can’t tell them, honestly, that honesty is the best policy….”

The report also found:

One-third of all high school students and 16 percent of the college admitted stealing something within the past year.

More than a third said they would lie on a resume or job application to get work. Six-

teen percent of the high schoolers and 18 percent of the college students said they had already done so.

Sixty-one percent of the high school students and 32 percent of the collegians said they had cheated on an exam during the past year.

Three Observations

1. This piece is not meant to indict all high school and college students. I salute the many young men and women who resist the prevailing moral winds.

However, studies such as the one cited above do indicate a serious state of ethical decay in our country. Especially when coupled with our own observations of violence, political corruption, sexual immorality, filthy language, etc.

I believe we are reaping what we have sown. For decades leaders in education and other fields have preached the doctrine of relativism. Right and wrong are not absolutes, but are determined by varying situations. Why shouldn’t we do almost anything that produces a desirable result? Why not lie on a job application?

2. We mustn’t “follow a multitude to idol evil” (Exod. 23:1). It is easy to sway to the wishes of the crowd. But “it is not for man to direct his steps” (Jer. 10:23). Proverbs warns, “My son, if sinners entice you, do not give in to them” (1:10).

It may be a cliché, but it is still true that numbers do not determine truth. Also we must avoid the delusion that the crowd has escaped the judgment of God. Men have been making that mistake for ages now (I Pet. 3:3-10).

3. Morality is not mere policy. We must be honest because it is right, not because it is smart or advantageous. Paul said, “Children, obey your parents in the Lord, for this is right” (Eph. 6:I). This, despite the fact that disobedience to parents was a prevalent sin in those days (Rom. 1:30).

Even though God commands us to obey civil ordinances (1 Pet. 2:130, it sometimes seems expedient to ignore them, doesn’t it? After all, when it’s “safe,” why shouldn’t we run that stop sign or exceed the speed limit and gain the advantage of a little time?

This is precisely the way many reason about adultery, abortion and other sins. It’s my business; no one else is going to get hurt, so why not?

I’m afraid we will continue to reap the whirlwind (Hos. 7:8) until we get back to biblical morality and let God guide our steps.

“For decades leaders in education and other fields have preached the doctrine of relativism, Right and wrong are not absolutes, but are determined by varying situations. Why shouldn’t we do almost anything that produces a desirable result?

Guardian of Truth XXXVII: 24, p. 9
December 16, 1993

By Karjor A. Caldwell

For the past year I have been preaching in Sturgis, Mississippi. I am the only black preacher here in Oktibbeho County who is opposed to institutionalism. My purpose for being in Sturgis is to use every possible opportunity to preach the gospel of Christ as God’s power to save the lost and to edify the saved (Rom. 1:16-17). The church in Sturgis is small in number but has manifested great faith in the face of many trials. After their meeting house was taken from them by a liberal church, sound brethren in many places rallied to their need. Through the sacrifices of the saints here and the help of beloved brethren in other places, the church at Sturgis has a new building to meet in (see Guardian of Truth, Dec. 3, 1992, pp. 712-715). We are united, at peace, and pressing forward in the work of the Lord. I would like to summarize our work during the last year.

I started out by teaching classes for the church using Roy Cogdill’s books on The New Testament Church and Walking by Faith. Now we are studying the book of Matthew. It has been my desire to confirm the faith of the saints first, and then when they are well grounded, to turn our attention to reaching the lost. The prospects for growth are good but it will take a lot of sacrifices and hard work, as we learn from the book of Acts. We are already having visitors.

I am preaching twice each Sunday, and having Bible classes at the building twice a week. We have started a 30 minute radio program which is broadcast over a 50,000 watt station. This sermon is preached each Saturday. We got a very reasonable rate and I will help pay for it out of my own pocket as needed. Home Bible studies are set up as we have opportunity. A correspondence course is offered through the radio, and by personal invitation. Several copies of Lesson One have been used as we are getting started. We are using Gene Tope’s course. Our Sunday attendance normally runs about 20, with 12 who are faithful members. Except for one high school boy, all members of the church are women. These good sisters are appreciated, but we look forward to the conversion of some men. In the meantime, it is necessary for me to do all of the preaching, song leading, praying, and waiting on the table. When I am occasionally out of town, brethren from Starkville drive over to Sturgis to preach and help in my absence.

In May I went to Montego Bay, Jamaica for 10 days. The time was spent in preaching at the meeting house, and in teaching in private homes. Since I am single, I try to live-in a frugal way to save some money to put into such efforts. If I can save enough money, I plan to return to Jamaica in early 1994. Churches in Tennessee, Alabama, Kentucky, and Mississippi invited me to speak for them at times during 1993. I held three gospel meetings this year. It was a pleasure to be with brethren in Texas, Mississippi, and Tennessee in these meetings.

You can be a help in spreading the gospel in this part of the world by helping in my support. I need $2,500 a month, but my income is reduced to only $1,400 a month, which means I must raise $1,100 by January I. (The loss of support I am suffering does not reflect any problems in my work. A brother made a generous special commitment for one year to help us get started, and the year is about past.) I pay my own utilities, office expenses, and car expenses out of my monthly income. My trips to Jamaica are paid for out of my own funds. In addition, I will have to pay a part of the $60 a week for the radio program, if it is to be kept going. I feel the $2,500 is a reasonable request. Your consideration of my needs is appreciated.

If you have any questions about me or my work, please write, come for a visit, or give me a call at (601) 323-0435. The following men know of my work: Roosevelt Johnson at Columbus, MS (601) 327-0171; Clark Buzbee in nearby Starkville, MS (601) 324-0278; Bobby Holmes at Duncanville, TX (214) 298-4466; Ron Halbrook at West Columbia, TX (409) 345-2501; Bob Bunting at Memphis, TN (901) 373-9250.

Thank you for all your prayers and help in this work here at Sturgis. May the God of heaven richly bless all. Thank you.

Guardian of Truth XXXVII: 24, p. 8
December 16, 1993

By Clinton D. Hamilton

The work of elders, their relation to congregation, and the congregation’s relation to them continue to be a topic of genuine interest among brethren. Questions are frequently raised by sincere brethren. Often the questions are difficult and call for many inferences from the scriptures. Some of them raise points on which the scriptures have not spoken directly; accordingly, answers must be deduced from what is said.

Two questions in this area have been raised by the same querist. Both of these questions will be discussed in this article.

Question: Explain what it means in I Peter 5:3 in the words “not lording it over the flock.” The second question follows: Are elders appointed for life and if their conduct disqualifies them but they will not resign, what can a congregation do?

Response: Paul and Barnabas appointed elders in every congregation (Acts 14:23). Titus was to appoint elders in every city (Tit. 1:5). There were elders at Philippi (Phil. 1:1) and at Ephesus (Acts 20:17,28), as well as at Jerusalem and in Judea (Acts 11:28-30; 15:2,6,22,23; 16:4). This was the pattern in the New Testament. Commencing with Acts 11:30, there are 16 instances of the use of the term elder related to these spiritual leaders in the Lord’s body. The term occurs 67 times in the New Testament.

It will be helpful to us in this study to ascertain the meaning and the significance of the terms used to refer to these servants of God and examples to the flock of God. Elder is from the term presbuteros which signifies one who is older and more experienced. It is a term of general use in the New Testament and can refer simply to an older person (Acts 2:17); it also is used to refer to the leaders among the Jews (Matt. 27:12,20; Mk. 14:43, et. al.). However, it does have the precise meaning of a spiritual leader and overseer in the flock of God appointed to the work as directed by the Holy Spirit (Acts 20:28). According to the New Testament pattern, there was a plurality of them in every church (Acts 14:23; 20:17; Phil. 1:1; 1 Tim. 5:17; Tit. 1:5). God’s specified qualifications for them are factors of the work which he committed them to do (I Tim. 3:1-7; Tit. 1:5-9). Conveyed by the term is the notion of mature spiritual experience. These are men who know the will of God and can make application of in not only in their own lives but can also exhort others properly to apply it in their lives.

Episkopos is a term that refers to the elders (Acts 20:17,28) and is translated by the words overseer and bishop. The Greek term is derived from epi, over, and skopeo, to look or watch. Of the five times it is used in the New Testament, four of them have reference to those who are also called elders (Acts 20:28; Phil. 1:1; 1 Tim. 3:2; Tit. 1:7). The other time it is used has reference to Christ as the shepherd and bishop of the soul (1 Pet. 2:25). This term emphasizes the work of overseeing or watching over the congregation.

Pastor is another term which applies to the same persons as does the term elder. Poimen is the word from which pastor is translated; shepherd sometimes is the translation for the Greek term. Poimen means shepherd and is one who tends the flock. Its meaning is broader than the idea of feeding the flock. The term occurs in Ephesians 4:11. This work is that which elders and bishops also perform (Acts 20:17,28). Peter’s instructions are most informative in this connection. To the elders he exhorts that they tend the flock of God which is among them (1 Pet. 5:1-2). In this tending, they were to exercise the oversight. The work here mentioned for them shows that elder and pastor are equivalent terms. Tend is from poimaino, the verb from which the noun poimen is derived, and is used in 1 Peter 5:2.

The tending or shepherding to be done by the elders is to be done willingly, of a ready mind, and as examples. Willingly is translated from ekousios, which has the meaning of voluntarily, of one’s own accord (Thayer). This willingness is contrasted with force and compulsion which is the meaning of the term anankastos used in the original text (Thayer). In the context of this passage, the idea is that the elders do their work of their own free will, ready to do their duty, and not by constraint, force, or compulsion. No one has to compel them to do the work God gave them.

Neither do elders see their work as a means to gain money, “for filthy lucre” is an expression that conveys the idea of greediness or eagerness for base gain, which is the meaning of aischrokerdos used in this passage. Some elders might be paid for their work (1 Tim. 5:7) but they are not to do it for the sake of the gain. Rather, their work should be done from “a ready mind” which is translated from prothumos, which has the meaning of willing (Thayer) or with alacrity (Vine). Gain is not the driving force but an eagerness of heart to do the will of God in relation to the flock is.

Nor do elders do their work “as lording it over the charge allotted” to them. Lording over is rendered from katakurieuo which means “to hold in subjection, to be master of, to exercise lordship over” (Thayer). Jesus used this term in speaking about the Gentiles lording it over, or exercising dominion over, those related to them (Matt. 20:25; Mk. 10:42). Contrasted to this subduing or lording it over, the elders are to be examples to the flock. Example is from tupos which means pattern (Vine). It is “an example to be imitated,” according to Thayer. They are not as lords to subdue or exercise dominion but rather go before as patterns or molds of the conduct that brethren should imitate. Sometimes, elders may show the disposition to demand that people be subjected or subdued to them on the basis of their position. But those who have the disposition Peter described will be those who by the force and power of example demonstrate the pattern of life that brethren should live. Elders are not dictators or rulers in the sense that the great ones or princes of the Gentiles exercised authority over their people. This disposition must be far removed from elders.

Jesus contrasted the spirit of the Gentile lords to what his servants should be. The great ones among the Lord’s people are those who serve or minister (Matt. 20:26-28; Mk. 10:43-45). Elders, then, are to approach their work of watching with willingness to benefit the souls of men and not as being lords or rulers with dictatorial powers.

Brethren under the oversight of elders are to obey them (Heb. 13:17). Obey is translated from the term peitho which means “to listen to, obey, yield to, comply with” (Thayer). The idea is that one is persuaded by their instruction and exhortation from the word of God to the point that he yields to or obeys the teaching. Peitho sometimes is translated persuade (Matt. 27:20; Lk. 16:31; Acts 14:19, et. al.), trust (Matt. 10:24; Lk. 18:9; Phil. 3:4; Heb. 2:13; 13:18, et. al.), obey (Acts 5:8,37; Rom. 2:8; Gal. 3:1; 5:7; Jas. 3:3, et. al.), believe (Acts 17:4; 27:11; 28:24, et. al.); there are some other terms also used in the translation of it; yield (Acts 23:21); having made … friend (Acts 12:20); agree (Acts 5:40). One should have no difficulty under-standing the meaning of obey in the context of the work of elders. Peitho is used 55 times in the New Testament.

Why should brethren yield to, be persuaded by, or obey the elders? The reason assigned by revelation is “for they watch in behalf’ of your souls (Heb. 13:17). For is from gar which has the meaning of because. It is because elders watch in behalf of souls that one should yield to or be persuaded by their instruction or spiritual guidance. One’s soul’s welfare is a factor of the relation that one sustains to the word of God. It is evident, therefore, that elders are concerned about one’s relation and response to the word of God. Watch is translated from agrupneo, which literally means to be sleepless in chasing sheep (Vine). Metaphorically it has the meaning of being constant in observing and caring for the souls of men. Thayer comments in relation to Hebrews 13:17 that the idea is “to exercise constant vigilance over something (an image drawn from shepherds).” Elders are awake and constant in their concern for men’s souls. Souls are in a state of good welfare if they are obedient to the word of God. Elders are to instruct and guide men in understanding and doing the will of God. Good ones do not view themselves as being lords, rulers, or dictators.

Another term that needs attention is rule in Hebrew 13:17; it comes from egeomai which has the meaning of leading or guiding. The same term is used in Hebrews 13:7 in relation to elders and also in verse 24. Basically, the sense of the term in this context is to take the lead and guide. Since they are awake to the welfare of souls, they take the lead in matters pertaining to the word of God. They do not seek to impose on others their wills but rather they seek to persuade men to be responsive to the will of God. In this, their lives are examples of what one’s relation to the word of God should be.

Christ is referred to as shepherd (poimen) and bishop (episkopos) of men’s souls (1 Pet. 2:25). His teaching is that by which he shepherds and bishops men’s souls. He instructs men how to behave in relation to God and to one another. In the role of shepherds and bishops, elders should instruct in the word of God what a person’s duties are to God and one another. When they step beyond this work, they are not doing what elders are instructed to do. One of their qualifications is to be apt to teach (I Tim. 3:2). The term from which the expression “apt to teach” is translated is didaktikos and means skilled in instructing. This qualification is necessary because elders must deal with people in relation to the word of God, taking the lead and guidance in imparting what it says and how to apply it in one’s life.

Elders are to exhort and to convict the gainsayers (Tit. 1:9). Exhort is from the term parakaleo which means to call on, to entreat, to admonish, or to urge one to pursue a certain course of conduct (Vine). Because elders are exhorting in relation to the welfare of one’s soul, they must be able from diligent study to know what conduct the word of God instructs men to follow. The original text says that this is to be by teaching, didaskalia. In relation to the gainsayer or the one who opposes the truth of God, the elders are to have the role of contradicting and convicting. The gainsayer is the one contradicting the word of God. Gainsayer is from antilego which literally means to speak against. In relation to such a false teacher, elders are to convict or convince. Convict is from elegcho which means to reprove or rebuke. This word is used to state what John the baptizer did in relation to Herod concerning his adultery (Lk. 3:19). One cannot do this successfully without knowing well the teaching of the gospel. This exhorting and convicting of the gainsayer is for the benefit of the gainsayer’s soul if he can be convinced to accept the word of God.

Taking the lead over the people of God is a serious work fraught with eternal consequences. If elders instruct brethren in the word of God and show by example how it is to regulate conduct, then it would be disastrous for brethren not to yield to them. In this instance, it would be unprofitable to the brethren and a grief to the elders (Heb. 13:17). The rule or the leading of elders is not the imposing of their will or judgment on brethren. They oversee the brethren as they go about their lives, teaching them to do the will of God and showing them when they violate it. They urge brethren to do right, not impose their judgment on them. If they behave as dictators, they would be lording it over the flock.

On recalling those elders who had the leadership over brethren, and spake the word of God to them but are now dead, brethren are to consider the way they issued from life or died. Having done this, they should imitate their faith (Heb. 13:7). Certainly, being dead these elders would not be lording it over the flock. However, brethren were to imitate their faith, the example of a life of faith.

Elders are human and may sin. If they do, accusations against them shall not be received except before two or three witnesses (1 Tim. 5:19). Those that do sin should be rebuked before all that the rest may also fear (1 Tim. 5:2). If elders become unqualified by their conduct or teaching, they are not to be in the leading role. If they do not step aside, admitting that they are unfit to lead, then the brethren should express themselves to be effect that they are unfit and proceed to demonstrate that they are by refusing to follow their example and any erroneous teaching. This behavior in relation to men who have disqualified them-selves to be elders effectively relieves them of their leadership role.

Guardian of Truth XXXVII: 24, p. 5-7
December 16, 1993