Truth Magazine

By Tom M. Roberts

It is without dispute that one of the most difficult portions of the New Testament to understand in its entirety is Paul’s epistle to the Romans. Someone has accurately referred to it as Paul’s “doctoral dissertation.” Without disputing the fact of inspiration, it is also true that the Holy Spirit used the unique talents and characteristics of each writer of Scripture by which to couch the terms of that revelation. It is possible to tell considerable difference between the simple sentence structure of John, for ex-ample, and that of Paul (compare John 1:1 with Eph. 1:3-14, or Romans 5:12-21). The scholarly mind of Paul that received instruction at the feet of Gamaliel (Acts 22:3) is quite evident in the complex sentence structure and soaring conceptual statements of Romans. This might be compared with the simple and straightforward statements of an uneducated Galilean. This disparity does not in any way reflect unfavorably on any part of Scripture. Rather, it acknowledges that God was able to take the particular talents of each writer (some more educated than others) and use them to furnish us with the comprehensive “faith once for all delivered” (Jude 3).

Different Styles But A Common Message

While Luke, the writer of the gospel that bears his name and the Book of Acts, was not a simple Galilean, he does write as a historian and not an apologist. However, in the process of recording the “acts of the apostles,” Luke relates many of the concepts of salvation that are common to the book of Romans. The different style that is evident between Luke and Paul is striking. But it is their similarities that provides us with a valuable tool to fully understand the concepts that Paul addresses so profoundly. Do you have trouble understanding the Roman doctrine of justification (3:21-26)? Surely you are not alone. What about the doctrines of righteousness (1:17; 9:14), election (11:5), law and gospel (4:1-5), Jew and Gentile (9:6ff), the faith-fulness of God (9:14; 11:1ff), the nature of man (5:12-21), and the nature of law (7:7ff), to mention but a few? All these subjects, and more, are complex and “hard to be understood” (2 Pet. 3:16), admitted by no less than Peter.

It is not suggested that the book of Acts was written as a commentary upon the book of Romans. What is suggested, however, is that Luke provides us with a bird’s eye view of the work of the apostles (principally, Peter and Paul) as they proclaimed Christ to the world and, by this proclamation, demonstrated in action the concepts Paul propounded in Romans.

It is also suggested that there is a perfect harmony between these two inspired records, so that whatever the concept of justification, etc., is found to be in Romans, it will be acted out in Acts as men and women respond to gospel preaching. Justification in Romans, for example, cannot mean justification by faith only, as taught by Calvinists, because in Acts, people were taught to obey, predicated upon an ability to obey. Any theoretical view of doctrines from Romans that disagrees with the clear record of Acts has to be false. When anyone teaches, for example, that “baptism is not essential to salvation be-cause we are justified by faith,” that doctrine is manifestly false because the apostles preached justification by faith and it included the practice of baptism for remission of sins (Acts 2:38, etc.).

From Simple to Profound

Simply put, the book of Romans is concept; the book of Acts is actuality. The former is systematic theology; the latter is example. In Romans, Paul is permitted to draw back the curtain of finiteness and gaze upon the inner workings of the very mind of God as the Scheme of Redemption is formulated. In Acts, Luke records how the apostles, who now understand this”mystery” (Rom. 16:25), bring it to the world in simple terms that cannot be misunderstood. Between these two inspired records, we have the entire range of human ability comprehended. Does one have a simple, trusting faith that is moved to obey the commands of God without question? Read Acts of the Apostles and learn what to do to be saved. Does one have an inquiring mind that wonders “why” Jesus had to be-come a man and die on the cross so that sinners could be justified? Read the Roman epistle and learn of the merger of divine justice and mercy.

Acts and Romans: The Story of Immanuel

We know’ from Ephesians 2:8,9, that salvation is “by grace through faith,” or, as it has been described, the divine equation: God’s part and man’s part. Romans tells of salvation from God’s side of the equation, “the righteousness of God” (3:21); Acts tells of salvation from the human side of the equation, “What shall we do?” (Acts 2:37) This relationship between Acts and Romans is almost parabolic: reasoning from the known to the unknown; from the simple to the complex. In the parables, Jesus explained the mysteries of the kingdom of God by simple stories of fish, seed, tares, etc. In Acts and Romans, Scripture explains the mysteries of justification by the simple stories of conversion. The result is that the eternal principles of the Creator are accommodated to the creature; God reaches down to man. In fact, the relationship between Acts and Romans seems to reflect the story of the gospel itself. Jesus was called, “Immanuel” or “God with us” (Matt. 1:23). The Word became flesh (Jn. 1:14); God came down from heaven to save man. Romans discusses the complex: divine wisdom (God) in heaven; Acts uses the simple: the gospel (Incarnate Word) in the world. Between the two, we are able to see the entire span of redemption: concept, incarnation, crucifixion and coronation.

Nothing said herein is intended to suggest that the epistle to the Romans is beyond comprehension. It is rather a suggestion that we can learn more fully about God’s word when we allow Scripture to be considered as a whole, with each part providing its own illumination. The next time you study Romans, try to approach it with a firm foundation established from a study of Acts. You might be surprised to learn that, having learned of the Acts of the Apostles, you are not far from the mind of God.

Guardian of Truth XXXVII: 17,
September 2, 199318-19

By Carol R. Lumpkin

Restore: restoration to a former state or relationship. “Brethren if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted” (Gal.. 6:1).

Erring: one who has turned from a goal, missed the mark. “Brethren, if any of you do err from the truth and one convert him; Let him know, that he which converteth the sinner from the error of his way shall save a soul from death (spiritual death) and shall hide a multitude of sins” (Jas. 5:19-20).

Child of God: one who has been born of water and of the Spirit (Jn. 3:5). One who has obeyed from the heart that form of doctrine (Rom. 6:17-18). One who has been baptized into Christ (Rom. 6:3; Gal. 3:27). Gospel obedience makes one a Christian, a child of God.

When a Christian, a saved individual, turns back into the world of sin he ceases to be a Christian, a disciple, a follower of Christ; hence, he is no longer a saved person (Acts 2:26). The follower of Christ who falls is an erring child of God and needs to be restored.

A saved person may, by choice, sin the following ways:

1. commit sins of the flesh. “Now the works of the flesh are manifest, which are these: adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, sedition, heresies, envyings, murders, drunkenness, revellings, and such like” (Gal. 5:19-21). See also 1 Corinthians 6:9-10; Rev. 21:8.

2. Commit sins of lying, stealing, anger, corrupt communications, bitterness, wrath, calmour, evil speaking (Eph. 4:25-31). God hates “a proud look, a lying tongue, and hands that shed innocent blood, an heart that deviseth wicked imaginations, feet that be swift in running to mischief, a false witness that speaketh lies and he that soweth discord among brethren” (Prov. 6:17-19).

3. Commit sins by forsaking the worship of the church “Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another; and so much the more, as ye see the day approaching” (Heb. 10:25).

4. Commit sin by being in a local church of Christ which does not scripturally follow the New Testament pattern in worship, work, or teaching (doctrine) of Christ. “Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son” (2 Jn. 9).

When a child of God is guilty of any of the above sins, he needs to be restored. Simon also believed and was baptized after hearing Philip preach Christ (Acts 8:12-13). Later, Peter and John (apostles) arrived in Samaria to, “pray for them that they might receive the Holy Ghost” (Acts 8:15). Simon offered them money for this power and was rebuked because his “heart was not right in the sight of God” (Acts 8:21). Simon was told to “repent therefore of this thy wickedness and pray God, if perhaps the thought of thine heart may be forgiven thee” (Acts 8:22).

Each and every sin committed is against God. Sins which others know about are public to the extent known. Sins which two are three know about involves the two or three and God. Sin which is committed by thought and/or desire, is known by the individual and God. “That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart” (Matt. 5:28). Sin for missing worship due to indifference or neglect is public and demands a public confession (1 Jn. 1:9). Sin committed by practicing error in work, worship or in doctrine must be confessed (2 In. 9).

How are sins forgiven an erring child of God? Not by (1) taking up where one left off; (2) not by just placing membership with a faithful church of Christ; (3) not by hearing a preacher or elders say you are alright as you are.

God has a plan to restore the fallen. That plan is:

1. Confession of sins: “If we confess our sins, he is faithful and just to forgive our sins, and to cleanse us from all unrighteousness” (1 Jn. 1:9). “Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much” (Jas. 5:16).

2. Repent of sins. The erring Simon was told to repent of his sins (wickedness, Acts 8:22). Repentance is a change of heart which leads to a change of life.

The lost son (Lk. 15:11-21) asked for and received his inheritance and in a distant country wasted it all in riotous living. He hired out to feed swine. While hungry, friend-less, broke, miserable. he came to himself and said his father’s servants had bread to eat while he ate husks from the grain. He made up his mind to return to his father and say, “Fatherl have sinned against heaven and before thee.” This same statement is repeated in verse 21. A change of mind, repentance, led him back to his father and his acknowledgment of his sin against God and his father.

A man told his son to go work in his vineyard, the son said, “I will not,” but later he changed his mind and went. When a sin is repented of it must be given up; or else there is no repentance (Matt. 21:28-29).

Guardian of Truth XXXVII: 17, p. 20-21
September 2, 1993

By Lewis Willis

Many years ago a tragedy occurred in the Lord’s church. A group of brethren introduced into the practice of the church a number of things for which there is no authority. They insisted that the church would support from its treasury human organizations which were doing the work God as-signed to the church. They quickly decided that they wanted some other things as well. They wanted to build fellowship halls and gymnasiums, with funds from the treasury of the church, which would provide them a place to “eat, drink and be merry.” Those who had regard for the integrity of the church, and for the authority of the Scriptures, strongly opposed this apostasy. However, no words or tears would stop these innovators. They are responsible for the division that occurred over the unscriptural things that they attached to the Lord’s church. From the very outset, many were

Confession, repentance, prayer, are requirements of God in order to restore an erring child of God back to God and fellowship with brethren.

Elders, preachers, saints, must not play God and lead an erring child of God to believe he spiritually pleases God while not doing what God commands to be restored.

“Peter and the other apostles answered and said, We ought to obey God rather than men” (Acts 5:29).Wondering, “How far will they go?”

Each day that question is being answered, and the answer is more disturbing as we see these apostates plunge into denominationalism. Several years ago there was a family in the Southeast congregation who left to participate in these errors. In time, a boy from that family, John Fisk, became the preacher of the leading liberal congregation in the area, the Cuyahoga Falls Church. He spent many years there, leading that congregation farther and farther from the truth. At the end of 1991, Fisk left to establish “The Church In The Valley.” They already have 100 members, but we still do not know “how far they will go.”

Fisk recently merged his church with a Christian church that owned an historic building in the Cuyahoga Valley National Recreation area. There were only 8 people in the Christian Church, and they were about to close the church and sell the building for use by the National Recreation area. Fisk approached them with the idea of a merger, and they agreed. For many years there was a dispute between Churches of Christ and the Christian Church over the use of mechanical instrumental music in worship. It is not a problem in this case because “the merged congregation will have organ and piano music” (Akron Beacon Journal, April 4, 1992). Do you begin to see “how far they will go?”

They are going to have some other things as well. They have a women’s group called “The Valley Girls.” They “will offer a special service for hikers and bike riders in the national park.” They plan “to support Alcoholics Anonymous and Divorce Recovery ministries, along with youth programs and programs for senior citizens.” The restored building “will be on display Easter Sunday, April 19, for an indoor sunrise service at 7:30 a.m., followed by an eggs Benedict breakfast” “How far will they go?” The answer becomes more and more evident: They will go as far as they decide they want to go, no matter what the Bible says.

The Brown Street church in Akron has opposed this kind of apostasy through the years. We still oppose it. The Bible still tells the church to “sing” in itsworship in Ephesians 5:19, “Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord.” The church is taught that it is not in the food service business, “And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come” (1 Cor. 11:34). The work of the church is to teach alcoholics to sober up and live by the Law of the Lord or they are going to be lost: “Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God” (1 Cor. 6:10). The Divorce Ministry of the church is to teach couples what Jesus said in Matthew 19:9: “And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.” Furthermore, I cannot find a single place in my Bible where “an eggs Benedict breakfast” is referred to. Each day we see “how far they will go.” And, each day we must be reminded not to go with them, for where they are going (to the condemnation of Hell), we do not want to go.

Guardian of Truth XXXVII: 17, p. 21-22
September 2, 1993

By Andy Alexander

Writing about Paul’s visit to Athens, Luke describes the Athenians and strangers who visited there as people who spent “their time in nothing other than telling or hearing something new” (Acts 17:21). This first century malady is still seen today in many quarters.

The news media is constantly trying to be the first to report some new item. Television talk shows go to great lengths finding deviants or perverts who are not ashamed to talk about their perversions. This effort is fueled by the desire to show or tell something that no one has seen or heard before. This kind of news obviously sells or we would not see such a large volume of this trash produced each week. Telling and hearing some new thing certainly is not confined to Greece or the first century.

Telling and hearing some new thing can be good or it can be bad. Telling people the gospel is a good thing and though so many people have a Bible, they have not really been taught the truth. Therefore, it is a very good thing for someone to properly guide them in a study of God’s word.

Relaying joyful news to others is a good thing. News such as the birth of one into Christ or the birth of a new baby into the world is happy news that is good to relate to others. Even sad news can be a good thing to pass along to others. This will help brethren to be aware of a potential need physically or spiritually. While one will not enjoy passing along sad news, it is sometimes necessary because some news is news that needs to be known.

However, there is news that does not need general issemination, news that is personal in nature and news that all the brethren need not be made aware of. Yet, at times it seems that some brethren feel it their responsibility to let others know everything that they know. And, they like the Athenians of old enjoy “hearing and telling some new thing.”

This that we are referring to is commonly called gossip. The Scriptures list gossip as a sin which will cause one to experience the second death (Rom. 1:29-32). Among the sins Paul was afraid he would find when he visited Corinth was the sin of gossip (2 Cor. 12:20). Gossip is defined as `”idle talk, notalways true about people and their affairs.” It is possible that gossip stems from the desire to hear and tell some new thing. We just like to be the first with news that nobody else knows.

Listed with the sin of gossip in Paul’s second letter to Corinth was the sins of strife, jealousy, angry tempers, disputes, arrogance, and disturbances (2 Cor. 12:20). It is interesting because these sins seem to all go together. They feed off each other. If we, as Christians, would keep this in mind, it might help us curb our desire to tell and hear some new thing and at the same time help maintain peace in the congregation. Striving to maintain peace and harmony is required of each Christian (Phil. 2:1-2; Eph. 4:1-3). It is not always possible to maintain, but we are responsible for trying.

It is easy to participate in the sin of gossip. We some-times justify our actions with the reason that we are trying to help, and we may be, but telling people who are not involved and who likely will not do anything to help a situation can only lead to trouble. We are talking about “idle talk, not always true about people and their affairs.” We must always ask ourselves the purpose for relating such news. Will it build up the body of Christ? Will it promote peace and harmony in the church? Is it really necessary to tell? Will it help the person being told and the person that it is about? Are we sure that it is the truth?

Jesus says “that every careless word that men shall speak, they shall render account for it in the day of judgment. For by your words you shall be condemned” (Matt. 12:36-37). The reason this is so is explained in the context. The words we speak are indications of our true character (Matt. 12:34-35).

If our words are words of gossip, murmuring, and slander, then our heart is not pure and clean as it ought to be. If, on the other hand, our words are uplifting, helpful, and true, then our heart is in the right condition.

James warns Christians of the dangers of the tongue. His book is filled with excellent teaching that will help each child of God to grow spiritually in Christ. Following the teaching of James regarding the tongue will eliminate gossip, slander, backbiting, and all other sins of the tongue. It is one thing to know what to do and another to put into practice the things that are known (Jas. 1:22-25).

Think Think Think before speaking! If what we are about to reveal is true, is it something that others who are not involved need to know? It may involve a family situation that the family would rather keep quiet. It could involve the gain or loss of a notable amount of income and general knowledge may create jealousy in-stead of rejoicing among some of the brethren. It could embrace sins of the past that have been forgiven and do not need to be and should not be brought up and passed around. Whatever the case may be, bridling the tongue is a requirement, not a request (Jas. 1:26).

Telling or hearing something new in the first century in Athens, Greece usually involved a vain philosophy that would damn one’s soul. The urge to let our tongues run wild and open our ears to any new thing is a real and ever-present danger that can cause us to lose our souls just as the false philosophies of men would in the city of Athens. This urge has not died away with time and as Christians, we should keep in memory the admonitions of our Lord to guard what enters our mind and exits our lips (Prov. 4:23-24; Matt. 12:33-37).

Guardian of Truth XXXVII: 17, p. 22-23
September 2, 1993