Truth Magazine

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

By Clinton D. Hamilton

The question posed below did not reference any Scripture but presumably it is based on one. Accordingly, my response will be based on the Scripture which I believe was in the mind of the querist that suggested to him the question he raises. The question is one that is often asked and appears to capture the interest of many people.

Question: What if the “habitual practice” of a people or society is that of divorcing and remarrying, and they think it is acceptable, won’t God then judge then on the basis of that knowledge and their “habitual practice”?

Response: Romans 2:14-15 may be the passage undergirding this question. In the response, I am making this assumption. Accordingly, my comments, observations, and arguments should be interpreted in the light of this assumption.

The referenced passage reads as follows: “(for when Gentiles that have not the law do by nature the things of the law, these, not having the law, are the law unto themselves in that they show the work of the law written in their hearts, their conscience bearing witness therewith, and their thoughts one with another accusing or else excusing them)” (ASV). Phusis is the term from which nature is translated. In this context, it refers to a habitual practice handed down; evidently, it came from the tradition that can be traced back through those who did not have the law of Moses. This would be the non-Jewish segment of the human family. The querist probably commenced with this assumption and moved to the deduction that men who accept such will be judged by it and not by the norm of behavior set forth in New Testament teaching on the marriage and divorce issue.

A general principle is laid down in verse 11: “for there is no respect of persons with God.” The first three verses of the chapter tell the Jews that they cannot escape the judgment of God because they were recipients of the law. If they practice what ungodly Gentiles did which God condemns, then they condemn themselves and should not think that they can escape the judgment of God. Paul then contemplates a judgment by God that makes a distinction between the righteous and the unrighteous (Rom. 2:4-10). Those that sin under the law will be judged by the law, those that sin without the law will be judged without the law. Note these verses: “For as many as have sinned without the law shall also perish without the law; and as many as have sinned under the law shall be judged by the law, for not the hearers of the law are just before God, but the doers of the law shall be justified” (Rom. 2:12-13). Several salient points appear to be appropriate. Two groups of people will be judged: Jews and Gentiles. No respect of persons applies, because the Jews were given the law will this fact not aid them nor will the fact that Gentiles did not have the law of Moses work against them. It is the doers of the law that will be justified whether Jew or Gentile.

But in judging both groups God takes into consideration their situation. From Adam, there had been revelation from God relative to sacrifice, marriage, murder, etc. This revelation was handed down from generation to generation. To the Jews God gave the special revelation of the law of Moses but he left the Gentiles with their tradition and habitual practice. Their lapse into idolatry and other forms of ungodliness was inexcusable (Rom. 1:18-21). On the other hand, Jews were guilty of similar sins. Their being Jews would not protect them from thejudgment of God for their ungodliness.

Another point needs to be kept in mind: it is doing the things of the law that matters (Rom. 2:14-15). There is not contemplated here the situation which is set forth in the question: individuals doing what the law of God condemns. In this connection, note especially verse 14. Judgment is to be meted out according to Paul’s gospel, by Jesus Christ (Rom. 2:16). Whether we understand every-thing about it is not the issue. The gospel states that this is the case.

Jesus makes clear by what we will be judged: “He that rejected me, and receiveth not my sayings, hath one that judgeth him: the word that I spake, the same judge him in the last day” (Jn. 12:48). Likewise, Paul is clear on the point when he says, “The times of this ignorance therefore God overlooked; but now he commandeth men that they should all everywhere repent: inasmuch as he hath appointed a day in which he will judge the world in righteousness by the man whom he ordained, whereof he hath given assurance unto all men, in that he hath raised him from the dead” (Acts 17:30-31).

Paul set forth in Romans 2 how God would be just and no respecter of persons in the final judgment, looking at all mankind both Jew and Gentiles. To Gentiles in Acts 17 Paul pointedly said that they will be judged by the law of Christ. Were Ito know everything about the judging of the Jews and the Gentiles who lived before the law of Christ, I would be as God. I do not propose to put myself in that position. But it is my responsibility as a child of God by faith to believe what God has revealed. He told me how he is going to be just and no respecter of persons. I believe what is revealed. No one who violates the law of Christ can do so with impunity.

Guardian of Truth XXXVII: 17, p. 5-6
September 2, 1993