Truth Magazine

By Frank Jamerson

During the first century, the apostles and others were given miraculous powers. They could heal the sick, raise the dead, strike men blind, drink deadly poison, take up serpents, etc. Do men today have these powers? No, they simply try to mimic some of the signs that the apostles did. The contrast between apostolic powers and the pretended powers of men today are clear.

1. The apostles were given the commission to “Go into all the world and preach the gospel to every creature. He that believeth and is baptized will be saved; but he who does not believe will be condemned” (Mk. 16:15,16). They went forth and taught the gospel, including these terms of pardon, and “confirmed the word through the accompanying signs” (Mk. 16:20). Faith healers today teach that men are saved by faith without baptism. Is God confirming their doctrine? If so, he is contradicting what he confirmed through the apostles!

Paul taught that two things were essential to be “of Christ”: (1) Christ crucified and (2) baptism in his name (1 Cor. 1:10-13). A person could as reasonably argue that men were Christians before Christ died (as the Mormons do, Alma 46:15) as they could that men are Christians before they are baptized into Christ. I have never met a “faith healer” who believed what Christ or Paul taught about what we must do to be saved.

2. Faith was not always required on the part of the one upon whom a miracle was performed. The man who had been sick for thirty-eight years was healed by Jesus before he knew who Jesus was (Jn. 5:5-15). The blind man that Jesus healed did not know who Jesus was until after he was healed (Jn. 9:35-38). Elymas, the sorcerer, was struck blind for a season by Paul. He certainly did not have to believe that Paul could do this before it became a fact! (Acts 13:8-12) Dorcas was raised from the dead by Peter (Acts 9:36-41). Eutychus was raised by the apostle Paul (Acts 20:9-12). How much faith did these dead people have? Faith healers today cannot do anything unless the person seeking the “miracle” believes in them. They are operating on the principle of the power of suggestion, not the power of God. If a person’s sickness is imagined, they can help him, but the person must “believe” before he can be helped by them.

3. A man may have faith and not be healed. Faith healers often say that a person could have been healed if he “really had the faith.” What does this say for the apostle Paul? He prayed three times that the “thorn in the flesh” be removed, and God did not do it (2 Cor. 12:7-9). Did he have enough faith? Do people today have more faith than Paul had? No, miraculous healing was not necessarily connected with a person’s faith. “If you have enough faith, you can be healed” is not true, and never has been!

4. When Jesus and the apostles performed miracles, even their enemies had to admit that a miracle had been performed (see Matt. 12:13,14; Acts 4:16; 16:18,19). Those who were healed immediately received their sight, or health and there was no question about the miracle. Faith healers today emphasize faith and gradual improvement while they receive contributions from people who believe that they have some miraculous power.

The contrast between faith healers today and miraculous healing in the first century is too sharp to be missed by those who will look honestly at the evidence. Men today do not have power to strike opposers blind, to raise the dead, to restore sight to the blind, heal an ear that has been cut off or make the lame walk. The miraculous age ended when the “perfect law of liberty” was revealed and confirmed (1 Cor. 13:8-10; Jas. 1:25). The miracles written are sufficient to produce faith in Christ to the saving of the soul (Jn. 20:30,31). There is no new Savior, nor new revelation; therefore, the miracles that confirmed Christ and his message are not needed today.

Guardian of Truth XXXVI: 5, p. 136
March 5, 1992

By Mark Mayberry

Introduction

Art is long, and Time is fleeting,

And our hearts, though stout and brave,

Still, like muffled drums, are beating

Funeral marches to the grave.

Trust no Future, howe’er pleasant!

Let the dead Past bury its dead!

Act, – act in the living Present!

Heart within, and God o’erhead!

Lives of great men all remind us

We can make our lives sublime,

And, departing, leave behind us

Footprints on the sands of time.

Let us, then, be up and doing,

With a heart for any fate;

Still achieving, still pursuing,

Learn to labor and to wait.(1)

Sacred history is filled with examples of those who waited on the Lord. Who could forget Noah? Though he lived in a desperately corrupt society, yet Noah walked with God. As a result, Noah found grace in the eyes of the Lord, and God promised to save him from the coming flood. Noah waited patiently on God for 120 years while the ark was under construction (Gen. 6:3,8-9,22; Heb. 11:7). Consider the example of Job. God allowed Satan to test the faith of this righteous man. As a result, Job lost all that he had: his possessions, his family, and his health. Yet, he waited on the Lord (Job 1:13-22; 2:7-10; 14:14). Ponder the faith of Abraham. God called Abraham from Ur of the Chaldees when he was 75 years old. Abraham obeyed God and went out, not knowing where he was going. He wandered in the land of Canaan as a stranger and sojourner for 100 years. When Abraham finally died at the age of 175, he still had no permanent dwelling place. He continued to look for the city of God (Heb. 11:8-10).

At the age of 40, Moses was in the prime of manhood when he slew the Egyptian who was mistreating an Israelite slave. Thinking he was ready for leadership, Moses took matters into his own hands. He mistakenly tried to do God’s will in his own way. The Lord would eventually use Moses to deliver the nation of Israel from Egyptian captivity, but he was not yet up to the job. At this point, his actions were rash, reckless and premature. When his deed was known, Moses fled from Egypt and became a shepherd in the wilderness (Exod. 2:11-15). Forty years he wandered and waited, forgotten and forsaken. Finally, when he was 80 years old, God called Moses from the burning bush. By then he had lost the bravado of his youth. He had lost the will to dare and to do. Yet, God was now ready to use Moses. It is not our strength, but God’s that wins the victory. He alone is able to deliver (Exod. 3:1-12).

By the power of God, Moses challenged Pharaoh. Through successive plagues, he demonstrated that Jehovah God was greater than the so-called gods of Egypt. Finally, with his nation devastated and in ruins, Pharaoh allowed the Israelites to leave Egypt. Yet, soon afterwards he changed his mind and pursued the Israelites. When the people saw the Egyptian army advancing upon them, they cried out in fear. Yet, Moses said, “Stand still and see the salvation of the Lord” (Exod. 14:13). When all hope seemed lost, Moses fell back on his basic plan: he waited on the Lord.

The Bible holds many other examples of those who waited on God. Great believers are unwearied waiters. Aged Simeon, who met Joseph and Mary when they brought the Christ child to the temple, waited for the consolation of Israel (Lk. 2:25). Joseph of Arimathaea, who went before Pilate and begged for the body of Jesus, waited for the kingdom of God (Mk. 15:43). The time would fail for us to talk of Gideon, David, Samuel, and the prophets. These great men and women of faith accomplished much, endured much, suffered much. Yet, they never fully realized the promises of God (Heb. 11:33-40). They lived and died waiting on the Lord.

Disciples of the Lord must be committed to waiting! (Psa. 33:20; 62:1-2; Isa. 33:2) We are most pleasing to God when we wait upon him. But what does it mean to wait on the Lord? Many think it implies a wholly passive attitude. Yet, saints cannot sit around twiddling our thumbs and be pleasing to God. Waiting on the Lord implies an attitude of confident assurance, patient endurance, steadfast hope, and willing obedience.

A. Confident Assurance.

Because God is the Sovereign Creator of the universe, we need never fear. Let us not be worried or anxious, disturbed or distressed. Be not filled with panic or fear, terror or trepidation. God delivers those who trust in him. As George Muller said, “The beginning of anxiety is the end of faith, and the beginning of true faith is the end of anxiety.”(2) Our heavenly father is dependable and trustworthy; he is our rock and our redeemer. Therefore, let us wait on him with complete trust and total confidence (Psa. 18:1-2; 20:7-8; 37:3-5; 125:1-2).

It is one thing to say, “We must wait on God.” It is quite another thing to actually do it. Our professional expertise often gets in the way. We consider ourselves talented, intelligent and resourceful. People often trust in themselves and discount the need for God’s assistance. They think, “I can get by very well on my own, thank you!”

Yet, it is imperative that we recognize the difference between human frailty and divine strength. In contrast with God’s omnipotent power, our strength indeed is small. In comparison with God’s eternity, our days on earth are fleeting. The span of our years is as nothing. The works of our hands shall not endure. Understanding our own incapability, let us therefore wait on God (Psa. 27:13-14; 39:4-7; Prov. 3:5-6).

We lack both stamina and strength, but God’s might is never diminished from weariness or fatigue. We must learn to exchange our weakness for his strength (Isa. 40:28-31). His grace is sufficient to meet our needs. When I collapse with fatigue, he faints not. When I’ve tried and failed, he lifts me up and quietly encourages me to try again. When I, like the prophet of old, grow weary and think of quitting, he never wearies or gives up on me. Instead, he renews me with his strength. He enables me to overcome all obstacles. He empowers me to rise up on the wings of eagles. He does for me what I cannot do for myself. He liberally supplies my every need. Thus, I am not partially, but wholly, dependent upon God.

B. Patient Endurance.

Waiting is the rule rather than the exception. Life is filled with red lights. We are repeatedly told to “Stop!” “Stop!” “Stop!” Occasionally life has a burst of green lights. When you have an open door, Go! Grasp the opportunity. Seize the moment! Yet, understand that the rest of the time, we must wait. Be patient. Be stedfast. Be willing to operate of God’s time schedule rather than our own. As George Macdonald once said, “The principal part of faith is patience.”(3)

First, we need the ability to “Keep on keeping on.” We must be willing to persevere, to endure adversity and hardship. Life inevitably has its difficulties and trials. Patience enables us to stand up under pressure. It is the staying power of life. It gives us the tenacity to see things through to the end. It helps us remain steadfast regardless of life’s circumstances. At times our situation may seem dark and hopeless, but patience doesn’t admit defeat or throw up its hands in despair. It doesn’t become discouraged or bitter. Rather, it helps us react properly to the challenges of life (Jas. 1:2-4; Heb. 12:1). The Bible teaches that God delivers those who wait patiently upon him (Psa. 40:1-3). Those who look to God are saved from the overwhelming flood (Psa. 69:13).

Second, we must not be troubled by the apparent injustices in life. It is easy to become outraged at life’s inequities. Nothing is so finely felt as unfairness. At times, we may be tempted to take matters into our own hands. Yet, we must not recompense evil for evil. God will set all things right. He will vindicate the righteous and punish the wayward. Wait on the Lord! (Psa. 37:7-9; Prov. 20:22)

Finally, let us never forget that Christian faith looks beyond this life to the next. It anticipates the Lord’s return. Faithful disciples of Christ patiently await the coming of their Lord and Master (1 Cor. 1:7; 1 Thess. 1: 9-10; 2 Thess. 3:5).

C. Steadfast Hope.

The writer of Hebrews likens hope unto the anchor of a ship (Heb. 6:17-20). Storms may rage, billows may rise, but so long as the anchor holds, the ship is safe. So it is with the Christian. The anchor of a ship is cast downward into the murky waters of the deep, but the hope of a Christian is cast upward into the celestial waters of heaven.

As someone once said, “Eternity is the divine treasure house, and hope is the window, by means of which mortals are permitted to see, as through a glass darkly, the things which God is preparing.”(4) As the people of God, we have been given exceedingly great and precious promises. Our hope of realizing these promises is anchored in the very character of God. Therefore, let us wait on the Lord with sure expectation and stedfast hope (Psa. 130:5-7; Rom. 8:2325; Gal. 5:5).

D. Willing Obedience.

Sinners do not wait on God’s counsel (Psa. 106:13), but the faithful observe and obev Heaven’s will. Waiting implies a listening ear. It describes a heart responsive to the will of God. It is displayed in the attitude of Cornelius, his kinsmen and near friends, who eagerly awaited apostolic guidance (Act 10:24,33). Let us meditate upon God’s word and open our hearts to his truth. Let us heed God’s wisdom and instruction (Prov. 8:33-35).

Waiting also implies service. Christians must be submissive and obedient to heaven’s will. George Eliot once said, “It is vain thought to flee from the work that God appoints us, for the sake of finding a greater blessing, instead of seeking it where alone it is to be found – in loving obedience.”(5) The life of Christ is a pattern of patient obedience (Jn. 4:34; 6:38; Heb. 5:8-9). Following his example, let us be ready to obey and willing to serve (Num. 3:10; Rom. 12:6-8).

Conclusion

Most of us would rather do anything than wait. In our “hurry up and wait” society, we rush to the doctor’s office and then wait for two hours. We hurry to work only to get stuck in traffic. For this reason, waiting carries certain negative connotations. Yet, as the saying goes, “Good things come to those who wait.” This is especially true regarding those who wait on God (Lam. 3:25-26). Untold blessings are reserved for those who wait on him (Isa. 64:4; Prov. 37:9).

Endnotes

1. Henry Wadsworth Longfellow, [1807-18821, “A Psalm of Life,” Oxford Dictionary of Quotations, Knowledge Index Quotations Database (REFI), (Oxford University Press, 1979), Downloaded Sept. 29, 1990.

2. George Muller, Signs of the Times, quoted in Frank S. Mead, ed., The Encyclopedia of Religious Quotations (Westwood, NJ: Fleming H. Revell Co., 1965), p. 135.

3. George Macdonald, Weighed and Wanting, quoted in Frank S. Mead, ed., The Encyclopedia of Religious Quotations (Westwood, NJ: Fleming H. Revell Co., 1965), p. 135.

4. William Montford, quoted in Frank S. Mead, ed., The Encyclopedia of Religious Quotations (Westwood, NJ: Fleming H. Revell Co., 1965), p. 234.

5. George Eliot, quoted in Frank S. Mead, ed., The Encyclopedia of Religious Quotations (Westwood, NJ: Fleming H. Revell Co., 1965), p. 320.

Guardian of Truth XXXVI: 5, pp. 138-140
March 5, 1992

By Larry Ray Hafley

The Bible mentions various kinds of heart conditions. Have you examined your own heart? Have you had a spiritual check-up lately? Note the sundry states of heart:

(1) Foolish (Rom. 1:21). Atheists are fools (Psa. 53:1). Men wax worse and worse when God is cast out of the heart (Rom. 1:18-32).

(2) Evil (Heb. 3:12). Even “holy brethren, partakers of the heavenly calling,” may depart from God “in an evil heart of unbelief” (Heb. 3:1, 12). Baptist doctors say this type of heart condition with its attendant result is impossible.

(3) Impenitent (Rom. 2:5). One’s heart may become so hardened that it is “past feeling,” insensitive, so that one “cannot cease from sin” (Eph. 4:19; 2 Pet. 2:14). Smug self-righteousness may lead to this state (Lk. 18:9-14).

(4) Deceived (Jas. 1:26). This condition is self induced. It may also occur when one is disobedient and refuses to hear the instruction of God (Jer. 17:9, 23). As the text says, it makes the patient’s religion vain.

(5) Discouraged (Num. 32:9). A discouraged heart is a defeated heart. It ceases to trust in God. It becomes full of fear, doubt and worry (cf. Num. 13; 14). Discouragement can run through a congregation like measles through a kindergarten. Hence, it must be treated immediately (1 Thess. 5:11,14; Heb. 10:24; 12:12).

(6) Blind (Eph. 4:18). The blinded heart is hardened, petrified (cf. Rom. 2:5). The devil blinds the mind, the heart, of men (2 Cor. 4:4). Prejudice and the desire to fulfili one’s own lust often lead to this status of heart (2 Pet. 2:10; 3:3).

(7) Uncircumcised (Acts 7:51). Circumcision cuts away excess skin that laps over and obscures. In a figure, one’s heart may have scales or layers of fat that impede its ability to receive the word of the Holy Spirit.

(8) Troubled (Jn. 14:1). When one is puzzled, or when he does not comprehend the truth, his heart may become troubled or afraid (Jn. 14:27). The prescription for this condition is found in Philippians 4:4-8.

(9) Overcharged (Lk. 21:34). The heart may be burdened, pressed down, with drunkenness and worldly cares. In such a state, one is in a spiritual stupor, unaware, unwatchful, unmindful of death and eternity.

(10) Enlarged (2 Cor. 6:11). This heart is wide, open, receptive. It overlooks slights and mistreatment by others and seeks for brotherly fellowship with all men (1 Cor. 13:4-7; Rom. 12:18; 14:19; Heb. 12:14).

(11) Applied (Prov. 23:12; Psa. 90:12). To be clothed with wisdom, one’s heart must be focused, purposed toward instruction in righteousness. Spiritual wisdom cannot be acquired by accident or happenstance. It is the direct result of a singularly devoted mind.

(12) Pure (Matt. 5:8; Jas. 4:8; 1 Pet. 1:22). The heart is purified by faith in obeying the truth (Acts 15:9; 1 Pet. 1:22). Deeds reflect the character of the heart (Matt. 12:34; 15:18).

(13) Honest and Good (Lk. 8:15). Calvinism contends that one cannot have an “honest and good heart” before conversion. This text refutes that. One may be “devout,” yet unsaved (Acts 2:5; 10:2). But a man that will not obey the gospel after he has heard it – how can he be considered “honest and good”?

Guardian of Truth XXXVI: 5, p. 133
March 5, 1992

By Terry F. Sanders

Sin is clearly defined in the New Testament as transgression of the law (1 Jn. 3:4, KJV). Another version says sin is lawlessness (Jn. 3:4, ASV). These translations center around the Greek word anomia which is a compound word from a, negative, and nomos, law (Vine’s). Sin is acting against or without law. This same compound word is also translated in the New Testament as “iniquity” (Matt. 7:23) and “unrighteousness” (2 Cor. 6:14).

The law that we refer to is God’s law. In the Garden of Eden God gave a law (Gen. 2:15-17). Man transgressed it (Gen. 3:16). Man, in doing so, sinned (Rom. 5:12; 1 Tim. 2:14). God later gave a law through Moses (Jn. 1:17). Those who transgressed that law sinned (Num. 14:40-42). Today we have the law of Christ (Gal. 6:2). To transgress that law is to sin (2 Jn. 9). From all of this, we ought to be able to understand the basic meaning of sin. It is acting against the law given by God! I say this so we understand that sin is not acting against our personal likes and dislikes. Let me give you an example of what this means. I don’t like accordion music or yodeling personally but a brother or sister who engages in either one has not sinned. Do you get the idea? If so, can you make the same distinction consistently? Can you limit sin to transgression of God’s law?

Sin has a price. That price is separation from God (Isa. 59:1-2; Rom. 6:23; 1 Cor. 6:9-10; Gal. 5:19-21; Rev. 21:8). But man is not without the opportunity for forgiveness.

Forgiveness

God was not without a plan for helping man overcome sin. He had a remedy. God decided that the shedding of blood would play an integral part in the remission of sins (Heb. 9:22). In old times the blood of bulls and goats was utilized (see, for instance, Lev. 1-5). Yet the blood of those animals only kept the sins committed in remembrance (Heb. 10:1-4) until the time came (consider Gal. 4:4) that true remission of sins became possible.

Jesus came to seek and save the lost (Lk. 19: 10). He spoke of his blood being shed for the remission of sins (Matt. 26:28). This was accomplished on Calvary’s cross (Jn. 19:34). This was shed for redemption and forgiveness of sins (Eph. 1:;7; Col. 1:14). His blood also remitted the sins of those of old times (Heb. 9:14-15). It is his blood that can cleanse from all sin (1 Jn. 1:7).

The remission of sins by the shed blood of Christ is available to man through baptism (Acts 2:38). Can you see the connection? Both the blood of Christ and baptism are for (in order to) the same end – remission of sins (compare Matt. 26:28 with Acts 2:38). The former is what God has done through his Son in order to make the remission of sins a reality. The latter is what man must do in order to obtain the remission of sins.

The child of God who has received this remission of sins may fall into sin again (2 Pet. 2:21). We have an example of one person who actually did fall from grace. Simon the sorcerer believed and was baptized the same as everyone else (Acts 8:13). Dare we say his conversion was any different? If so, how so? No, it was not different at all. He was as much a Christian as anyone else who believed and was baptized. But Simon sinned after his conversion (Acts 8:18-23). Once again was Simon in iniquity (or sin). He was told to repent and pray that he might be forgiven (Acts 8:22). He also confessed his guilt (Acts 8:24) while exhibiting compliance with the instruction given. What was all this toward? It was toward once again obtaining the cleansing from the blood of Christ (1 Jn. 1:7,9).

No one, whether an alien sinner or a Christian, fallen in sin can obtain forgiveness of sins separate and apart from the blood of Christ.

With this forgiveness comes a change of relationship to God. God’s face is no longer away from the sinner, but favorable toward him (1 Pet. 3:12). In a very colorful description forgiveness is pictured as God casting sins behind his back (Isa. 38:17). The guilt is gone. God now looks upon man with favor and that which separated man from him is cast aside. How encouraging is this thought! God will forgive man! Even when man won’t forgive, God will! Remember that forgiveness means that guilt is over. However, while guilt may be removed, the consequencs of sin may still remain.

Consequences

One has said that to every action there is a reaction. That is true. Let us consider this statement. “To every action there are consequences. ” I believe this is equally true.

Probably the best example of consequences existing and continuing after sin was forgiven is found in David’s life. David sinned in the matter of Bathsheba, Uriah the Hittite’s wife (2 Sam. 11). David was guilty of adultery, theft, lying, murder, and covetousness.

Compounding the evil of the action was the fact that the enemies of the Lord were handed an occasion to blaspheme God (2 Sam. 12:14). A prophet of God by the name of Nathan was sent by God to confront David. This was done by way of a parable. David could clearly see the guilt in the parable (2 Sam. 12:1-6). Nathan then applied the parable to David (2 Sam. 12:7). Nathan pointed out the punishment that would come to David as a consequence of his sins. Violence and shame would be prevalent in his family (2 Sam. 12:9-12). The child born of the adultery with Bathsheba would die (2 Sam. 12:14b).

But, someone may say, David confessed his sins and was forgiven. That is true and is revealed in language as plain as ever was written (2 Sam. 12:13). The guilt was taken away, but the consequences remained. David’s family became shambles. His son Amnon raped his half-sister Tamar (2 Sam. 13:1-14). In revenge Tamar’s brother Absalom had his half-brother Amnon killed (2 Sam. 13:22-29). This same Absalom rebelled against his father in an attempt to usurp the throne (2 Sam. 15-17). Absalom even lay with David’s concubines in the sight of all Israel (2 Sam. 16:22). Another son, Adonijah, later rebelled and made his own attempt at the throne of David (1 Kgs. 1:5). Despite David’s intercession for the unnamed child born to him and Bathsheba, it died (2 Sam. 12:16-23). Truly, the consequences of David’s sins remained even after he was forgiven. The consequences of our sins remain after forgiveness in the same manner. A person may kill someone in an auto accident while driving under the influence of alcohol. The sin may later be forgiven, but the consequence of a life snuffed out remains. A husband and father may commit adultery and later be forgiven, but the consequence of hurt and misplaced trust on the part of the wife and the family will remain long afterward.

Can we not see the importance of this? Should we not pay closer attention to our actions because of what they might bring forth? I most definitely think so! “Know ye not that a little leaven leaveneth the whole lump” (Gal. 5:9; 1 Cor. 5:6). Please, think about it. We cannot take this lightly. Our actions and the consequences of them will determine whether or not our light will be shining on a hill or a reproach in the eyes of others.

Guardian of Truth XXXVI: 5, pp. 141-142
March 5, 1992