Truth Magazine

By Tim Stevens

Good and law abiding people in this country are being confronted by a “movement” (the “gay movement”) that insists on making homosexuality legal and socially acceptable. Will you stand back and allow this to happen, without uttering a word? You will if your view differs from God’s view. The purpose of this article is to show God’s strict law concerning homosexuality and to encourage you, the reader, to share in the same view as his, if you don’t already. “So speak and so do, as those who will be judged by the law of liberty” (Jas. 2:12).

From the beginning of time, mankind has always “balked” at following God’s way. For example, before God destroyed the wickedness of the world by flood during the days of Noah, his word tells us, “Then the Lord saw that the wickedness of man was great in the earth, and that every intent of the thoughts of his heart was only evil continually

.. So God looked upon the earth, and indeed it was corrupt; for all flesh had corrupted their way on the earth” (Gen. 6:5,12). Some men seem to think they have a better way than God’s, and under the influence of Satan, manage to turn other people around to their way of thinking. God tells us, “`For My thoughts are not your thoughts, nor are your ways My ways,’ says the Lord. For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts” (Isa. 55:8,9). Also the Bible says, “0 Lord, I know the way of man is not in himself,. It is not in man who walks to direct his own steps” (Jer. 10:23). It is evident that the ways of God are far superior to the ways of man.

Today, “the gay community” is attempting to tell us that homosexuality is an “alternate lifestyle” chosen with God’s approval. Without a doubt, those who advocate such an idea are either without knowledge of God’s teaching or simply rejecting God’s teaching on the subject.

God views homosexuality as a violation of natural law and a violation of his law. Until recently, homosexuality was a violation of the law in various states of our country. When people refuse God’s will for the sake of their own way, he “gives them up.” From his word, we find (50-60 A.D.), “For this reason God gave them up to vile passions. For even their women exchanged the natural use for what is against nature. Likewise also the men, leaving the natural use of the woman, burned in their lust for one another, men with men committing what is shameful, and receiving in themselves the penalty of their error which was due. And even as they did not like to retain God in their knowledge, God gave them over to a debased mind, to do those things which are not fitting . . . who, knowing the righteous judgment of God, that those who practice such things are worthy of death, not only do the same but also approve (“con-sent”  ASV) of those who practice them” (Rom. 1:26-28,32). The bottom line is that God views homosexuality as sin. Please read further as to what God’s word continues to say concerning this matter:

When Lot (1898 B.C.) entertained the messengers of the Lord in his home in Sodom, the men of the town said, “Bring them out to us that we may know them carnally” (Gen. 19:5). Lot offered his virgin daughters to them, but they wanted the men (vv. 8-9). From the city of Sodom comes the word “sodomy.” Sodomy is defined: “Unnatural sexual relations, especially between male persons or between a human being and an animal” (definition from The Reader’s Digest Great Encyclopedia Dictionary). As homosexuality then was an abomination (detestable) unto God, so it has ever been.

In God’s law to Israel (1450 B.C.) it was written, “You shall not lie with a male as with a woman. It is an abomination. Nor shall you mate with any beast, to defile yourself with it. Nor shall any woman stand before a breast to mate with it. It is perversion. Do not defile yourselves with any of these things; for by all these the nations are defiled, which I am casting out before you” (Lev. 18:22-24). In Leviticus 20:13, “If a man lies with a male as he lies with a woman, both of them have committed an abomination. They shall surely be put to death. Their blood shall be upon them.”

The aforementioned passages from God’s word, the Bible, reveal his attitude toward homosexuality. Some may have you believe that God feels and looks at things differently today, or that his word just doesn’t apply to the changing and modern times in which we live. That’s the way Satan would have men believe, but notice again from Divine Scripture: “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 complete, thoroughly equipped for every good work” (2 Tim. 3:16,17). And, “All flesh is as grass, and all the glory of man as the flower of the grass. The grass withers, and its flower falls away, but the word of the Lord endures forever” (1 Pet. 1:24-25).

Can people change from such a lifestyle? They most certainly can! There were Christians in the church at Corinth during the first century (50-60 A.D.) who had departed from such sinful conduct. “Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God. And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God” (1 Cor. 6:9-11). It is as sinful to practice homosexuality as it is to practice stealing, etc. Notice the doom in store for those who choose to continue living such sinful lives: “But the cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death” (Rev. 21:8).

Now that God’s view and attitude regarding homosexuality can clearly be seen from his word, what will your view and attitude be? Hopefully, the same as God’s! If not, it can be. “The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance” (2 Pet. 3:9). God proved his love for all sinners by giving His Son Jesus on Calvary’s cross. “For God so loved the word that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life” (Jn. 3:16). “By this we know love, because He laid down His life for us” (I Jn. 3:16). It is God’s desire that men believe, repent and become obedient to his will in order to be forgiven.

(This article was prepared in tract form by Tim Stevens, local evangelist for the Church of Christ in Belen, NM. This tract is being distributed door to door in a personal work effort designed to make people aware of the stand taken by the church and to offer Bible studies to them. Brother Stevens has given other brethren permission to reproduce and use this material.)

Guardian of Truth XXXVII: 12, p. 8-9
June 17, 1993

By Norman Midgette

Lot had guests in his home one evening in the city of Sodom and the following happened: “Before they lay down, the men of the city, even the men of Sodom, compassed the house round, both young and old, all the people from every quarter; and they called unto Lot, and said unto him, Where are the men that came in to thee this night? Bring them out unto us, that we may know them.”

Lot refused their demand and accused them of wickedness. Little did Lot know this was the wrong thing to say to these determined people. With force and ridicule they said, “Stand back. This one fellow came in to sojourn, and he will needs be a judge: now will we deal worse with thee, than with them. And they pressed sore upon the man, even Lot, and drew near to break the door.”

Lot’s guests rescued him, secured the door and blinded the homosexuals and that still did not stop them. In their blindness they still “wearied themselves to find the door” (Gen. 19:1-11). The next morning God turned Sodom, Gomorrah and the cities of the Plain into ashes and smoke (Gen. 19:27,28).

One thing that is so interesting to me in this story is the similarity in the homosexuals in Sodom and the homosexuals of today. Observe carefully the following:

The “young and old” were involved in this lifestyle in Sodom and how the gays would like to make this teaching a part of the public educational system of today. As “Gay Families” they are already talking of adopting children.

The gays of Sodom came “from every quarter.” There was no “Red Light” district where these people lived together; no living in the “closet.” They were open and brazen with their sodomy, publicly and everywhere. Seem familiar?

In Sodom they were determined to get their way. Today it is exactly the same. Then they used force. Today they are trying to do it by law. And with the current lawmakers the majority of our voters sent to Washington, they may succeed.

Finally, Lot was severely ridiculed and threatened and for what? For passing judgment on their perverted conduct and accusing them of acting “wickedly.” How much like today!

Whether in Sodom or San Francisco; whether ancient or modern, the homosexual mind and tactics have not changed.

Guardian of Truth XXXVII: 12, p. 9
June 17, 1993

By By Mason Harris

One who grew up in a home with godly parents and grand-parents asked me recently, “What is grace? All I have heard about it is something you can fall from?” That started me to thinking about my own youth and first exposure to the preaching of the gospel. How much and what had I heard about this grand subject?

The preaching I heard as a youth was pretty much limited to the summer meetings when the crops were laid by. Occasionally a preacher would show up on Sunday, and by the time I reached high school I remember that we had preaching on a regular basis once a month. But even in the limited amount of preaching I heard, I remember hearing them define grace as unmerited favor and illustrating it with the grace period when a note comes due. That was when I learned my salvation was made possible by the grace of God. And I do not recall thinking my baptism nullified his grace. And, yes, I did hear them talk about being able to fall from grace, but I never thought of it as just being something you can fall from.

As I have pondered this young man’s statement I have also given consideration to my own preaching. Have I been giving the proper emphasis to the subject of God’s grace? After giving my own teaching careful consideration, I have decided that for whatever faults I have, neglecting the grace of God is not one of them. And what about other preachers? I am in no position to judge them since I do not sit at their feet for long periods of time. I do not know of any that I would charge with negligence, though it would not surprise me greatly if some fail to give it due consideration. But this question occurs to me: What determines neglect of the subject?

For the writing of this article I have pulled Young’s Analytical Concordance to the Bible from the shelf and it is open before me at the word “grace.” I am surprised. Of all the times the word appears in the New Testament, it appears only once in the book of Luke, three times in the book of John, and not at all in Matthew and Mark. And of these four appearances in the books that tell us about the things Jesus did and taught, not a one of them is an utterance from Jesus. Consider them.

Of Jesus it is said, “And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him” (Lk. 2:40).

Again, of Jesus it is written, “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth” (John 1:14).

And again, “And of his fulness have all we received, and grace for grace. For the law was given by Moses, but grace and truth came by Jesus Christ” On. 1:16,17).

For the purpose of this article I am going to assume Young has given an accurate listing of the number of times this word is used in these four books of the life of Jesus. If he is right, that means we do not have one mention of the word in the Sermon on the Mount, a sermon that ended with a reference to the wise and the foolish builders saying, “Whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock … And every one that heareth these sayings of Mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand” (Matt. 7:24,26).

Would Jesus be called a legalist because he closed his lesson with a reference to the need of doing what he said while failing to mention the word grace? Yet, who could read the first part of that sermon without seeing the idea of grace echoing throughout the beatitudes? Furthermore, I find no mention of the word grace in his cutting remarks to the scribes and Pharisees in Matthew 23. Neither do I find it in his prayers nor at the performance of his miracles. Not even in his letter to the seven churches (Rev. 2,3) is it mentioned by name.

If Jesus spoke of it by name these writers did not record it. But does this mean he, or they, neglected this subject? Certainly not! His life, including his teaching, was the very epitome of grace. John said he dwelt among us, full of grace and truth, and grace and truth came by him. He said of his own purpose, “Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many” (Matt. 20:28).

So, does the failure to mention thy word grace always mean it is a neglected subject? Obviously not always.

Guardian of Truth XXXVII: 12, p. 1
June 17, 1993

By Clinton D. Hamilton

The subject of imputation has long been a topic of both general and special interest among students of the Bible. Not only is the meaning of the term itself an issue but the imputation of the righteousness of Christ to the believer is also an issue, which is advocated by many religious scholars and leaders in the denominational world. The question to be addressed in this column concerns the imputation of the righteousness of Christ.

Question: Is there any sense in which it can be stated that Christ’s righteousness is imputed to man?

Response: The question can be answered by a single word but before this answer is given, there is the need to give context to the answer. First, the meaning of term needs consideration. Impute is from logizomai which means to reckon, to account, or metaphorically it means to be put to one’s account (Vine). Thayer defines it to mean to reckon, count, compute, calculate, count over; he goes on to state that it means to take into account, to make account of. He further states that metaphorically it means to pass to one’s ac-count, to impute. Reckon is probably as good a synonym as one could give.

If one is not careful in the reading of Scripture, he may conclude that something is reckoned or accounted which the passage does not say. In Genesis 15:6 which is quoted or referred to three times in the New Testament, it is said that Abraham believed God and it (his faith) was reckoned unto him for righteousness. Paul said exactly this (Rom. 4:3). He says later that Abraham’s faith was reckoned to him for righteousness (Rom. 4:5). In this same passage he says that the one who believes on him that justifies the ungodly has this belief or faith reckoned or counted to him for righteousness. Again in Romans 4:9, Paul asserts that faith was reckoned to Abraham for righteousness. It was a righteousness of faith that Abraham had (Rom. 4:11).

Paul pointed out the faith that Abraham had and called it a strong faith (Rom. 4:20). Abraham was fully persuaded that what God had promised he was able to perform (Rom. 4:21). On this basis, Paul then states that this faith was imputed to him for righteousness (Rom. 4:22). But what was written in Genesis 15:6 was not written for Abraham’s sake alone that faith was imputed to him for righteousness but for us also to whom righteousness shall be imputed if we believe on him that raised up Jesus from the dead for our justification (Rom. 4:24-25). In all that Paul has said, it is abundantly clear that one’s faith is imputed to him for righteousness. In all of the Romans 4 passages referred to above, the verb from which reckon and impute have been translated is logizomai.

In his great section on the subject of faith, James also quoted Genesis 15:6 to show that one is not justified by faith only but by works also. Faith was made perfect by works (Jas. 2:20-22). He then made this significant statement in amplification of his observation: “And the scripture was fulfilled which saith, And Abraham believed God, and it was reckoned unto him for righteousness, and he was called the friend of God” (Jas. 2:23). It should be observed against that it was the faith that was reckoned to him for righteousness.

In none of the passages when the word iogizomai is used, is it ever stated that the righteousness of Christ was reckoned or imputed to the person who believes. Rather it is emphatically stated that one’s faith was reckoned or imputed to him for righteousness. Yet, one reads the denominational scholars and preachers affirm that Christ’s righteousness is reckoned or imputed to the person on the basis of his faith. Christ’s righteousness is his, not the believer’s. The believer’s faith in the righteous Christ is imputed to the believer for righteousness. There is a big difference in the concept of the righteousness of Christ being imputed to one and one’s faith being imputed to him for righteousness.

The term righteousness needs to be examined in order to help one better understand what is here under discussion. The term is translated from dikaiosune and according to Vine means the character or quality of being right or just. Thayer defines it as “the virtue or quality or state of one who is dikaios. ” In the broad sense, he says it is “the state of him who is such as he ought to be, righteousness . . .. the condition acceptable to God…. ” When one believes in the comprehensive sense that includes obedience to him whom one trusts, he is made acceptable to God on the basis of this faith. One’s faith is reckoned to him for righteousness. The preposition eis from which for is translated means with a view to or toward and in this con-text means with a view to or toward righteousness or being in a state or condition acceptable to God.

Someone might well raise this question: How then does the righteousness of Christ fit into the picture of one’s being righteous? This is a fair question. The principle enunciated in the word of God is that one is justified or made right on the ground of faith. But it is faith in the Son of God by which we are justified (Gal. 3:24). The just shall live by faith (Rom. 1:17; Gal. 3:11). When one puts his trust or faith in Jesus Christ who is righteous and on this basis he was able to return to God without a sacrifice for himself (Jn. 16:10), this faith in the righteous Son of God justifies him. One on the basis of this faith is thereby made righteous or acceptable to God. One is before God justified or right or acceptable. Faith is the ground on which this justification or acceptability is made.

One can scripturally answer the question simply “no.”

Guardian of Truth XXXVII: 12, p. 5-6
June 17, 1993