Truth Magazine

By Dan King

The current climate in our nation regarding divorce and the breakup of the traditional home is not only appalling to good men and women everywhere, but is abhorrent to the God of heaven. The same general circumstance which led the Lord to say, “I hate divorce” (Mal. 2:16), surely makes him view this spiritual mess with disgust! The old prophet spoke of the altar of the Lord being covered with tears (v. 13), undoubtedly the tears of women left in the lurch, having been forsaken by their husbands once their youthfulness and beauty had dimmed. “I gave that man the best years of my life, and this is what I have, to show for it,” says a woman with a divorce decree in her hand. Her story is repeated thousands of times over in this nation every year. God said of Israel’s sorry state: “The Lord hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously: yet is she thy companion, and the wife of thy covenant” (v. 14).

Admittedly, these days it can happen the other way around. Women also leave their husbands for a variety of reasons. But one will be aware, from simple observation, that most of the time it is the women who get the “short end of the stick” in these situations. They are left with children to feed and to raise, on a limited income, and are forced to live in relative poverty. Statistics show that a large segment of our population living below the “poverty line” are single mothers, many of whom are divorced and raising children alone. The children are left without fathers, or have them only on weekends, and the result here is also catastrophic. Malachi explained God’s ultimate end in the preservation of the family: “That he might seek a godly seed” (v. 15). Again, statistics prove (not surprisingly), that a majority of youthful lawbreakers come from broken homes. Our nation is on a downward slide in terms of the number of criminals and the violence of the crimes they commit, because a majority of these people have grown up in frustration and privation – the results of divorce and the hostilities that led to it.

For those of us who still care, the words of Christ in the New Testament give little consolation to the person contemplating taking this road out of marriage. In Mark 10 and Luke 16, there are parallels to those teachings about which we so often quarrel when we talk about divorce (namely Matt. 5:32; and 19:9). Here, however, there is no talk of “exceptions”; rather, the rule is stated: “Everyone that putteth away his wife, and marrieth another, committeth adultery: and he that marrieth one that is put away from a husband committeth adultery” (Lk. 16:18; cf. Mk. 10:11-12). Those people who first read these gospel accounts were not aware that there were any exceptions. They were only made aware of the rule: one man and one woman for life! I am not here denying the validity of the “exception” for adultery, as stated in Matthew 5:32 and 19:9; but I am denying that the exception is the rule! The decree of Jesus is that there is to be no divorce. We would be much better off were we to get that into our heads and our hearts. Homes would be much more stable, problems would get worked out, and children would grow up in a more nurturing environment. The result would be an improvement for the entire nation.

The Jewish scholar C.G. Montefiore commented on Matthew 5:32: “In these verses the originality of Jesus is made manifest. So far, in the Sermon on the Mount, we have found nothing which goes beyond Rabbinic religion and Rabbinic morality, or which greatly differs from them. Here we do. The attitude of Jesus towards women is very striking. He breaks through oriental limitations in more directions than one. For (1) he associates with, and is much looked after by, women in a manner which was unusual; (2) he is more strict about divorce; (3) he is also more merciful and compassionate. He is a great champion of womanhood. And in this combination of freedom and pity, as well as in his strict attitude to divorce, he makes a new departure of enormous significance and importance. If he had done no more than this, he might justly be regarded as one of the great teachers of the world” (Rabbinic Literature and Gospel Teaching 46-47).

Montefiore recognized from his study of Matthew 5:32 and its parallels what many people do not. Most of modern society and much of sectarian “Christianity” has forgotten just how “strict” Jesus really was on divorce. Let us not number among them. Let us marry and live with his rule in view: One man and one woman till death parts!

Guardian of Truth XXXVI: 21, p. 645
November 5, 1992

By Mark Mayberry

“Calvinism” refers to the doctrines and teachings of John Calvin, a 16th century Swiss theologian who became a leader in the Protestant Reformation. Many of these concepts existed before his time. For example the doctrine of total hereditary depravity originated with Augustine, a Roman Catholic philosopher who lived in the fifth century A.D. However, the five major points of Calvinism were crystallized by John Calvin. Over time, Calvinistic theology has gained widespread acceptance. It found formal expression in many denominational creeds of the early seventeenth century, It still permeates the thinking of many modern denominations. Certainly it is worthwhile to examine this doctrine to see if it is in harmony with God’s word.

A. Total Hereditary Depravity

Defined: This concept is associated with the doctrine of original sin. Many religious leaders teach that the guilt of Adam’s original sin is inherited by each individual at birth. Thus, they say, we are born with a completely corrupt nature. Unregenerate mankind is positively inclined to do evil and totally unable to do anything good.

Exposed: Many plain Bible passages refute this doctrine. Although we suffer the consequences of Adam’s fall, we do not inherit a corrupt nature (Gen. 3:16-19; Rom. 5:12). Sinners stand condemned because of their own transgressions (Rom. 7:9-11), not because of the wrongs of their forbearers (Ezek. 18:20). Far from being depraved from birth, children are models of purity and holiness (Matt. 18:1-3).

B. Unconditional Election

Defined: Calvin affirmed the doctrine of “predestination.” According to his theology, God foreordained that certain specific individuals would be saved, while others would be lost. This choice was not based on any foreseen obedience or virtue on man’s part; it rested solely on God’s sovereign will. Thus the number of the redeemed is fixed and cannot be increased or diminished.

Exposed: Calvin misunderstood the Bible’s teaching on predestination. Whereas the Scriptures speak of group election (Eph. 1:3-5), Calvin thought in terms of individual election. However, this would negate the impartiality of God (Rom. 2:11). It also would nullify the effect of the Great Commission (Matt. 28:18-20; Mk. 16:15-16). If Calvin’s view of election is true, preaching the gospel is a waste of time!

C. Limited Atonement

Defined: The atoning work of Christ was limited in scope to only those specific individuals who were unconditionally elected. Since this number cannot be increased or diminished, if you were not foreordained to salvation, then the atonement made possible through the death of Christ is of no benefit to you.

Exposed: Many plain Bible passages refute this doctrine. To begin with, it ignores the fact that Christ died for all mankind (Heb. 2:9; 1 Jn. 2:1-2). Moreover, God has not set a limit on those who can be saved; he wants all to respond in obedience to the gospel (2 Pet. 3:9).

D. Irresistible Grace

Defined: Calvin taught that the “elect” person is saved “in prospect” in the mind of God by predestination and then saved “in fact” when God sends the Spirit into his heart. At God’s chosen time, the sinner is irresistibly drawn into his grace. This call cannot be rejected, but always results in conversion.

Exposed: There are many errors associated with this doctrine. First of all, it destroys the concept of man’s free moral agency and would make us nothing more than puppets (Deut. 11:26-28; Josh. 24:15). Moreover, it denies the true nature of God’s grace (Eph. 2:8-10). The Bible plainly teaches that we will be held accountable for how we respond to God’s word (Jn. 12:47-48).

E. Perseverance of Saints

Defined.- This doctrine is also known as the “Impossibility of Apostasy.” It affirms that a child of God cannot sin so as to fall from the grace of God and be lost in eternity. Calvin reasoned that all who are chosen by God are kept by his power. If God elected certain individuals to be saved, his will cannot be overthrown by man (not even by those elected). As a result, they will assuredly persevere to the end and be eternally saved. In fact, they must be saved.

Exposed.- Many plain Bible passages refute this doctrine. The New Testament warns against the danger of apostasy (Gal. 5:1-4; 2 Pet. 2:20-21). The Hebrew writer clearly teaches that it is possible to fall from a saved condition (Heb. 6:4-6). Moreover, the doctrine of “once saved, always saved” eliminated the necessity of faithfulness and godliness (Matt. 7:21).

Conclusion

It is entirely appropriate that we examine the teachings of men in light of the Scriptures (Acts 17:11). From beginning to end, Calvinism is a false system. Let us diligently strive to speak where the Bible speaks and remain silent where it is silent.

Guardian of Truth XXXVI: 21, pp. 650-651
November 5, 1992

By Mike Willis

Christianity has experienced many aberrations. Perhaps none has been so unique as that of those who sought to escape the world by becoming hermits. Part of one’s service in Christ is administering to the needs of others, especially his own brethren (Gal. 6:10). Peter wrote, “Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently” (1 Pet. 1:22). The Lord has not called us into a closet, monastery or abbey. He has called us to be light of the world. Nothing displays Christ’s influence in us quite so much as brotherly love.

Brotherly Love Is Commanded

Peter commanded, “See that ye love one another with a pure heart fervently.” The Lord commanded that we show “unfeigned love of the brethren … .. Love of the brethren” is translated from philadelphia. This love of the brethren fits these three qualifications:

1. It is to be unfeigned. That means that our love for each other is to be unhypocritical. Hypocritical love shows itself in such things as fawning praise in one’s presence but knifing him in the back when the brother is absent. The love which Christians show to each other is to be genuine. John wrote, “My little children, let us not love in word, neither in tongue; but in deed and in truth” (1 Jn. 3:18).

2. It is to be from a clean heart. This indicates that one’s love for each other is not selfishly motivated. Sometimes the rich have those who love them from the hope of what they will receive in return. Love from a clean heart has no such selfish motives.

3. It is fervent. The word “fervent” means “boiling” (in contrast to cold indifference). We speak of “warm” affection; this is the kind of love which Peter commanded Christians to show to each other.

Expressions of Brotherly Love

Brotherly love expresses itself. It cannot be concealed. We can see expressions of brotherly love in such things as the following:

1. Affectionate greetings (Rom. 12:10; 16:16; 2 Pet. 1:7). Paul told Christians to greet one another with a holy kiss. The kiss was the manner in which Orientals greeted one another; we display the same affection by a handshake or a hug. I have witnessed Christians who felt such ill will toward each other that they would not speak as they entered the house for worship. Do you think they could offer acceptable worship?

2. Helping in time of need (1 Jn. 3:16-18; Acts 4:32-37; 6:1-2; Heb. 6:10; Jas 1:27; Lk. 10:25-37). The heart of a Christian should be tender toward the sufferings of his fellow man; this is the trait of compassion (1 Pet. 3:8; Phil. 2:1). Witnessing the suffering of another, the Christian should respond to relieve the afflictions of him who is in need. The good Samaritan was moved with compassion when he saw the man who was beaten and left to die; he ministered to his needs.

Christians should especially rally to each other’s help in the days of affliction. We have been encouraged by the fellowship extended the saints who were suffering from the damage of the recent hurricane in Florida.

3. Pray for each other (Acts 8:24; 12:5; Rom. 1:9). Brotherly love can be shown by taking a brother’s needs to God in prayer.

4. Encouraging one another (Gal. 6:2). We need to bear one another’s burdens. Barnabas was the “son of consolation” (Acts 4:36) because he encouraged his brethren. We can lift the burdens of our brother by encouraging words, a card, telephone call, and other ways.

5. Restoring the fallen (Gal. 6:1). Sometimes men think that there is an absence of brotherly love when a person does what he can to restore the erring. If a brother steps into sin by forsaking the assembly, we generally recognize that brotherly love tries to restore him. However, when a brother steps into sin by teaching false doctrine, some cannot see that brotherly love responds to correct his error. Rebuttal is equated with animosity and hatred. How sad! James said, “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, and shall hide a multitude of sins” (Jas. 5:19-20).

6. Hospitality (Heb. 13:1-2; 1 Pet. 4:9). Christians are commanded to be hospitable. Our homes should be open to our brethren. One of the best ways that a Christian has to minister to the needs of his brethren is to open his home for them to visit. In such relaxed sittings, the brother frequently opens his heart to express his problems.

Unfortunately, many Christians have become too busy to be hospitable. Some churches of well over 100 people have trouble filling a meal list for a visiting evangelist. There is little visitation between brethren in some congregations. Visitors to the worship services sometimes perceive the lack of affection and never return. How much different would the visitor’s reaction be if some brother invited him into his home?

7. Forgiveness. Brotherly love is shown by one’s willingness to forgive those who sin against him. Peter said, “And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins” (1 Pet. 4:8).

Enemies of Brotherly Love

If we can identify expressions of brotherly love, we can also identify some of its enemies. Consider these:

1. Selfishness (Phil. 2:3-4). Sometimes brethren become so wrapped up in the affairs of their own life that they neglect everyone and everything else. Sometimes they make up for their lack of interest in their brethren by practicing 44proxy” religion – “I don’t have time for you but here is $20 to solve your problem! ” Brotherly love takes time and effort, a willingness to put others’ needs above our own.

2. Indifference. When a person reaches the condition that he does not care about his brother, he lacks brotherly love. Someone has said that the greatest enemy of brotherly love is not hatred but indifference.

3. Bitterness, anger, malice, and hatred (Rom. 1:29; Eph. 4:32). When a brother reaches a condition of having enmity toward his brother, he is treading on exceedingly dangerous ground. John wrote, “If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, That he who loveth God love his brother also” (1 Jn. 4:20-21).

Conclusion

There is a joy which a person receives from brotherly love. We need to learn the joy of serving, the joy of having God’s approval, the joy of being thanked for a kind deed, the joy of being loved, and the joy of watching a loving group of Christians grow in number and spirit.

Guardian of Truth XXXVI: 21, pp. 642, 663
November 5, 1992

By Louis J. Sharp

This is a question that has been fraught with controversy over the years, even among members of the body of Christ. Is it because the Bible has nothing to say on the subject? To the contrary, the Bible has much to say in reference to the question. The careful Bible student is fully persuaded that there will be a bodily resurrection. Jesus said: “No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day” (Jn. 6:44). The word, “resurrection,” signifies a “restoration to life.” The effects of death are reversed.

Man is a twofold being; body and spirit or soul. Our Lord warned: “And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell” (Matt. 10:28). Paul informs “. . . but though our outward man perish, yet the inward man is renewed day by day” (2 Cor. 4:16). What part of man is mortal? The answer is simple. It is the body that dies. James informs: “For as the body without the spirit is dead, so faith without works is dead also” (Jas. 2:26). This is the Bible definition of death, i.e., the separation of body and spirit. Only that which has died is susceptible to the resurrection.

The mass resurrection narrated in Ezekiel 37:1-10 is a prophecy of the revival of the Jewish nation following their captivity in Babylon. Even so, the truth behind the prophecy is indisputable. The bones and sinews and flesh and spirits of those who once lived are returned to life. It is a lucid example of a bodily resurrection. Other Old Testament passages speak to the same thought. “Thou, which hast shewed me great and sore troubles, shalt quicken me again, and shalt bring me up again from the dept of the earth” (Psa. 71:20). “Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead” (Isa. 26:19). We believe the testimony of the Scriptures.

Jesus Christ also acknowledges the same. In John 5:28-29, we read: “Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.” Either we believe him or reject him, which? John, the revelator, says: “And the sea gave up the dead which were in it” (Rev. 20:13). Now, whether this is symbolic or prophetic, the import is the same. The physical body of man, lost at sea and buried therein, will be resurrected.

What does Paul teach in 1 Corinthians 15? He asks two distinct questions: (1) How are the dead raised? (2) With what manner of body do they come? Paul answers both questions. The first question deals with whatever mystery there is connected with the resurrection. No doubt, you have wondered just how God is going to accomplish this! Much to our disappointment, Paul does not tell us how God proposes to raise the dead. He used the “seed” illustration, demonstrating the dead will live again, just as God causes life to spring from a seed. How does seed produce life? I know not except that it is God’s immutable law. We plant the seed, and properly nurtured, it will grow. God will see to that, whether we understand the process or not. And this is the point that Paul makes. “But God giveth it a body as it hath pleased him, and to every seed his own body” (15:38).

Paul begins to answer the second question at verse 42. “So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: It is sown in dishonor; it is raised in glory: it is sown in weakness; it is raised in power: It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. “We submit that until and unless there be a physical resurrection, there can be no resurrection, for the definition of the word is to “cause to rise,” “to make to stand.”

Remember, “The last enemy that shall be destroyed is death” (15:26). “So when this corruptible shall have put on incorruption, and this mortal shall have put on immorality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. 0 death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ” (15:54-57). It is the physical body that is buried and is to be raised. In this way, death will be destroyed.

And we shall be fashioned anew. “For our conversation is in heaven; from whence also we look for the Savior, the Lord Jesus Christ: Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself” (Phil. 3:20-21). Yes, our God is able! Our trust is in him!

Guardian of Truth XXXVI: 20, p. 617
October 15, 1992