Truth Magazine

By Martin Pickup

During the debate over institutionalism in the 1950’s and ’60’s, a question arose concerning the proper objects of church benevolence. Was a local church to be thought of as a general benevolence society, providing church funds to anyone regardless of whether or not they were a Christian? Or was general humanitarian benevolence an individual Christian’s responsibility, with church benevolence limited to needy saints? Institutional brethren pointed to Galatians 6:10 and argued that it was speaking of church benevolence to non-Christians as well as Christians: “So then, while we have opportunity, let us do good to all men, and especially to those who are of the household of the faith.”

The problem with this, of course, was that the language throughout Galatians 6:1-10 is markedly individual. Paul is speaking about a Christian’s personal obligations. There seems to be nothing in the context to indicate that what Paul says would necessarily apply to congregational action. There is nothing to suggest that he is advocating collective church benevolence to non-Christians.

Steve Gibson is now arguing that there is something in the context to suggest that Galatians 6:10 is speaking of collective church benevolence – church benevolence, in fact, which was directed to non-Christians. In his recent book, Galatians 6:10 and the Great Collection,(1) brother Gibson affirms that the language Paul uses in Galatians 6:2-10 suggests that he is referring to the Jerusalem Collection, the relief effort which Gentile churches undertook for the needy saints in Jerusalem. Paul discusses this work of the churches in 1 Corinthians 16:1-4, 2 Corinthians 8-9, and Romans 15:25-28. Gibson maintains that if Galatians 6:10 is also discussing the Jerusalem Collection, then this means that unbelievers must have been among the recipients of these church funds.

The thrust of Gibson’s argumentation is that the language Paul uses in Galatians 6:7-10 is similar to the language he uses in 2 Corinthians 9:6-13 when he urges the Corinthians to participate in the Jerusalem Collection. In both places Paul uses the metaphor of “sowing” and “reaping,” speaks of doing what is “good,” and refers to “all men.” Since these expressions in 2 Corinthians are used to speak of church contributions in the Jerusalem relief effort, Gibson argues that Galatians 6 refers to the same thing. On a previous occasion Paul must have broached the subject of the Jerusalem Collection to the churches of Galatia, and now in his letter he urges them to carry through with the contribution. On the basis of this construction of the historical background, Gibson understands the entirety of Galatians 6:10 to be speaking of those who would receive the Jerusalem Collection. Paul is saying that these funds would go to “all men” and “especially to the household of faith.”

Brother Gibson feels that if his interpretation of Galatians 6:10 is accepted then this would solve the division that has occurred over church-sponsored orphanages and institutions for the elderly.(2) This overlooks, of course, the fact that the issue of church-sponsored benevolence institutions involves more than the question of whether churches may relieve non-Christians. It also involves whether churches may create and support organizations to do work which God assigned to each local church. Gibson never addresses the latter question. Nevertheless, he has addressed one important aspect of the issue, and a response is warranted.

Linguistic Parallels

I think brother Gibson does a good job in pointing out the linguistic parallels between Galatians 6:7-10 and 2 Corinthians 9:6-13. One can make a case that Paul is speaking of benevolence in Galatians 6 when he talks about “sowing” and “reaping.” Still, this does not have to be so. Paul uses the same language when he speaks about his preaching relationship with the Corinthians: “If we sowed spiritual things in you, is it too much if we should reap material things from you?” (1 Cor. 9:11) Paul may have commonly used such imagery when talking about any kind of giving.(3) But even if we assume that Galatians 6:7-10 is speaking of benevolence, this still does not mean Paul’s individual language must be applicable to church activity. Nor does it demand that the Jerusalem Collection in particular is under discussion. As we shall see, there are good reasons for denying that this is so.

The Date of Galatians

For the book of Galatians to refer to the Jersualem Collection it must have been written about the time of Paul’s third missionary journey, the time when these relief funds were collected. This requires a late date for Galatians. Gibson affirms a late date as well as the northern audience view (i.e., that the epistle was written to churches in the Territory of Galatia). But there are problems with the Late Date/ Northern View which Gibson does not address. For example, it is not certain that Paul ever evangelized in the Territory of Galatia. Acts 16:6 and 18:23 are the only passages which might suggest that he did, yet it seems more likely that in these passages the Greek phrase Galatiken choran (“Galatian region”) is referring to the area in the southern portion of the Province of Galatia (the location of the churches of lconium and Antioch-Pisidia). Even if Acts is referring to the Territory of Galatia to the north, the text does not say that Paul established any churches there; it only says that he passed through that region.

One could avoid this difficulty by adopting the Southern Audience View (i.e., written to churches in the southern portion of the Province of Galatia), but there are still problems with a Late Date. For example, it seems strange that Paul would make no mention in Galatians of the decrees of the Jerusalem Conference which by that time he had already delivered to these churches (Acts 15:22-29; 16:4). These decrees had addressed the Judaizing heresy, the very issue which Paul is discussing in Galatians. The Southern View makes more sense with an Early Date (i.e., written at least before Paul’s second missionary journey).

Whichever view of destination one adopts, there are difficulties involved in identifying Paul’s Jerusalem visit of Galatians 2 with his visit recorded in Acts 15. For example, this would mean that in the survey Paul gives of his visits to Jerusalem (Galatians 1-2) he omits any reference to the visit of Acts 12:25 – a surprising omission since Paul’s Judaizing opponents might claim he was not being forthright about his Jerusalem contacts. This may pose a problem for any date which places Galatians after Acts 15.(4)

The date of Galatians is one of the most uncertain matters in the field of New Testament literary criticism. We just can’t be sure when it was written. Scholars are quite divided over the issue.(5) Yet Gibson’s view that the Jerusalem Collection is under discussion in Galatians 6: 10 demands a Late Date. If an Early Date is correct, then Gibson’s position on the verse crumbles.(6)

The Fundamental Flaw

For the sake of argument, however, I could grant Gibson’s contentions concerning all of the above matters. I could grant that a Late Date is correct and Galatians was written while Paul was on his third journey. I could grant that the Jerusalem Collection underlies Paul’s comments in Galatians 6 and that Paul is employing individual language to speak distributively of collective church action. I could even grant that Paul has the Jerusalem Collection in mind in v. 10 when he urges the Galatians to do good “to the household of the faith.” For the sake of argument, I could grant all of this.

But even if all of this were so, this still does not warrant our assuming that all of v. 10 must be speaking of the recipients of the Jerusalem Collection. In other words, there is no reason to think that Paul means that the Jerusalem Collection would provide funds to “all men” as well as to “the household of faith.” Brother Gibson does not seem to have considered another possibility: the Jerusalem Collection could simply be what Paul has in mind as the special means of doing good to the household of faith. Paul could be urging the individual Christians in Galatia to be sure to engage in general benevolence to all men, and especially to engage in benevolence to fellow Christians by having a part in the Jerusalem Collection which the Gentile churches were sending to needy Jerusalem saints. This is all that any parallel between 2 Corinthians 9 and Galatians 6 need call for. Gibson has assumed that all of v. 10 must be indicating the recipients of the Jerusalem collection funds, and has ignored another possible interpretation.(7) This is what I see as the fundamental flaw in Gibson’s argumentation.

I believe that other New Testament statements about the Jerusalem collection would compel the interpretation I am suggesting (that is, if it is so that the collection does underlie Galatians 6). We need to allow clear passages to help us understand any passage that is not so clear; it should not be the other way around. 1 and 2 Corinthians and Romans speak expressly about the Jerusalem Collection. We need to let Corinthians and Romans clarify what Paul could be meaning in Galatians 6:10 as to who might receive the funds of the Jerusalem Collection. The following explicit passages from Corinthians and Romans identify the recipients of the Collection only as saints:

1 Cor. 16:1 – “the collection for the saints.”

2 Cor. 18:4 – “the support of the saints.”

2 Cor. 9:1 – “this ministry to the saints.”

2 Cor. 9:12 -“supplying the needs of the saints.”

Rom. 15:25 – “serving the saints.”

Rom. 15:26 – “poor among the saints in Jerusalem.”

Rom. 15:31 – “to the saints.”

In addition, the other statements Paul makes about the nature and purpose of the collection do not reasonably fit a group of recipients which included non-Christian Jews: (1) Romans 15:27 – Paul says that Gentile Christians ought to participate in the Jerusalem Collection because they were obligated to minister in material things to those who had given them their spiritual things. It was the Jewish church, not unbelieving Jews, who had ministered spiritual things to the Gentile Christians. (2) 2 Corinthians 9:12-14; 8:14 — Paul says that those who received the funds would glorify God for the Gentiles’ obedience to the gospel and the liberality of their contribution, would pray and yearn for them, and would reciprocate the act of charity should the Gentile Christians ever become needy. Only Jews who were Christians would do such things.(8)

The abundance of this evidence cannot be ignored. Over and over again the Jerusalem collection is expressly designated for indigent saints. In light of this, it is absolutely unreasonable to choose to interpret Galatians 6:10 as saying that the collection went to “all men” when the verse need only be saying that these funds went to “the household of the faith.” The latter interpretation is the is the one which fits precisely with what the rest of the New Testament clearly states about the Collection.

I have tried to point out in this article some of the problems involved in trying to connect the Jerusalem Collection with Galatians 6: 10. Beyond this, I have tried to show that even if one were to grant the connection, this passage should still not be interpreted as indicating that New Testament churches were using their funds to render benevolence to non-Christians. In fact, the very scholars whom brother Gibson cites in his book do not understand Galatians 6:10 to be indicating this. A full discussion of this matter is forthcoming in the next article.

Endnotes

1. Steve Gibson, Galatians 6:10 and the Great Collection (Taylor, TX: published by the author, 1990). Gibson also gives a synopsis of his views in “The Meaning of Galatians 6:10,” The Restorer (August, 1990), pp. 11-13.

2. Ibid., p. 96.

3. See F.F. Bruce, Galatians, New International Greek Testament Commentary (Grand Rapids: Eerdmans, 1982), p. 266.

4. A fuller discussion of these and other problems involved in the dating of Galatians can be found in any good critical introduction.

5. Gibson’s assertion (Ibid., pp. 14-15) that the arguments against the Late Date are really just the result of liberal criticism is incorrect. One will find liberal and conservative scholars on both sides of the question.

6. If a Late Date is not correct, Gibson suggests that an earlier relief effort involving the Galatian churches may be in view in 6:10. This suggestion will be discussed in the second article of this series.

7. The reason why Gibson assumes that the entirety of the verse must be speaking of the recipients of the Collection is apparently because he takes the word “opportunity” to refer specifically to the Collection. This will be discussed in the next article.

8. Gibson’s re-examination of 2 Corinthians 9:12-14, in which he tries to get around the force of this argument, is based upon the assumption that his position on Galatians 6:10 is true – thus begging the question (Ibid., pp. 76-81).

Guardian of Truth XXXV: 15, pp. 496-498
August 15, 1991

By Becky Curtiss

(Editor’s Note: The following letter was written to sister Melodye [Deedee] Hall following the death of her husband Mike. Mike served the Danville, Indiana church as an elder for nearly two years before succumbing to leukemia. The letter was written the day after its author attended the visitation at the funeral home. The following letter is reproduced with permission of both its author and recipient.)

21 June 1991

Dear Deedee,

I woke this morning thinking of you and Mike – thinking of our conversations last night. There was so much I wanted to say, but so many were waiting to speak to you, touch you and give you comfort. And when my heart is full my eyes are too and my tongue won’t work. So here, at my desk in the quiet morning, I will share my thoughts (such as they are) with you and hope it brings some good to you.

Remember how we talked about the painting “End of the Trail” (the painting is of a lonely Indian sitting on his horse, mw). I believe the symbolism of that picture was appropriate, but the rider in the painting isn’t Mike … it’s you! You are the one who has reached the end of this trail – and now, you have a big decision to make because there are two new trails on either side of you. One is dark and lonely and suffocating. But the other is full of light and friends who love you, your family and all the good things of life. It will be hard to take the good trail, but you must and you can do it – by taking small steps. Even though you are grieving you can take a moment to dry your eyes and look up.

Begin by watching stars at night. (Did you know that falling stars are really angels blowing kisses?!)

Determine to catalog every rare and unusual sunset for posterity.

Photograph double rainbows – and rabbits in the morning dew – and barn swallows sweeping the late afternoon air after the neighbor mows his grass.

Record the utterly impossible repertoire of the mocking bird that sits on your light post every morning and take example from him – when he’s lonely he sings all night.

Sit at dusk where you can overlook a grassy meadow and count fireflies as they rise to play and help a grandchild now and then to catch a few.

Don’t just smell the roses along the way – stop to stroke the velvet petals, taste one on your tongue, hold one up to the light, and give one to a friend – better yet, to a stranger.

There are so many things for you to do, you’d better start soon.

Collect clouds of particular beauty . . . grade them for fluffiness, brilliance and form. Register thunder on the Richter scale and determine lightning amps by the goose bumps on your arms.

Observe flight patterns of monarchs and swallowtails by day and luna moths and millers by night.

Take care to note the odors of rain on a hot day – fog in the morning and sweet grass freshly mown and herbal tea (with cheddar and crackers, thank you very much).

Don’t be too embarrassed to talk to dogs, cats or horses – even the squirrels and cardinals that frequent your bird feeders. Some folks think it’s crazy to talk to critters, but these poor souls only use half their brains while the other half sits around getting moldy. If Adam could give them honor and go to all the trouble of naming every creature on the earth, surely we can take the time, once in a while, to have a little chat with one or two.

Though you haven’t asked for it, I offer this advice. Beware of ticking clocks, drawn curtains, idleness and the urge to wallow. Take all naps on open-air porches or in hammocks – a regular bed in the daytime is a deceptive snare – and avoid daytime T.V. like the plague.

Keep your mind growing . . . learn a new skill or practice an old one that’s been gathering dust on the shelf. Take a class at Indiana University, read light-hearted poetry, offer to help with Bible class materials for the nursery students (there are never enough hands to do it all).

And when the swell of sadness rises from time to time, read your favorite Bible passages and pray – and pray and pray some more. Then seek out a brother or sister who needs a little cheering or encouragement and send some comforting Scriptures in a pretty note card. Deliver a home made pie or a pot of be-ribboned marigolds. And don’t forget the hugs. Aren’t hugs wonderful?! It’s such a lovely way to pass along a little of God’s blessings – so comforting and pleasant – and one size fits all!

Don’t be shocked at yourself when your emotions run in strange channels. Of course you’ll miss Mike and ache for him terribly. But there will be days when you will be so angry with him for leaving you – days when you will hold it against him for not being here helping you cope with the trials of everyday living – running the riding mower, figuring income tax, relighting the gas water heater, changing a flat tire. All the “stupid” little things you may not be able to do, because Mike always did them, will become thorns of frustration.

Well, those angry feelings will pass eventually, but you can hurry things along with a special sort of therapy -accomplishment. Determine to learn to do the things you cannot do. Each accomplishment will salve the wound more than you might think.

You know, Deedee, God knew on that fateful day in Eden that men and women would suffer because of death and separation. But see how much he loves us!? He gives to those who go a beautiful home we can only imagine and to those who remain a world of wonder to keep us company until our time to go finally comes.

Don’t miss it Deedee. It’s the greatest show on earth.

With love, to you, my sister,

Becky Curtiss

Guardian of Truth XXXV: 15, pp. 490-491
August 15, 1991

By Max Tice

A number of years ago, a well-known gospel preacher commented to me privately that our institutional brethren were the only ones doing anything about the Great Commission. Although he and I both deplored the use of unscriptural methods in many of their evangelistic efforts, we both agreed that there was much truth in what he was saying. Indeed, the Great Commission did not seem so great to many in the conservative ranks.

While some readers may take issue with his criticism, I ask that they give the matter more careful reflection before dismissing it. Although there are certainly many devout brethren among us who are very active in trying to reach the lost, personal experience has led me to believe that we can do much better. In fact, we can learn much from the example of our brethren on the institutional side of the fence.

An experience in my freshman year as a college student deeply impressed me with just how serious our shortcomings can be in this area. Prior to arriving at the university, I received a steady stream of mail from institutional churches inviting me to worship with them. Upon my arrival, I not only received more mail from them, but personal visits as well. Since I had been unable to locate the “sound” congregation in the area, I felt compelled to attend one of these churches until I could do better. Meanwhile, my search continued. When I checked the college directory, the institutional churches were there, but not the conservative one. I tried the local telephone book, but this effort was also futile. For over a month, I searched with no success. Although I knew the location of every other church in town, I could not find the one I sought. Finally, with the help of a gospel preacher outside the area, I found the object of my search. The little building was located on the edge of town in an inconspicuous location. At the very first service, I complained that the brethren needed to advertise and pointed out that the institutional brethren were all over campus. My comment was received with apparent apathy. Nothing was ever done about it. In fact, there was no special effort to reach the lost in the community during the four years that I worshiped with them.

This incident would not be so sad if the failures of that congregation were not so familiar. Many other churches around the country have done no better. They have no plan to insure that lost souls in their area hear about Jesus. The predominant attitude seems to be that if people do not happen to wander into our buildings they are just not interested in the gospel. If these brethren stopped for a moment to think about it, they would realize just how ludicrous is this line of thought. Why should these people come to our buildings? In their eyes, we are just one of hundreds of denominations. Many of them have not yet been taught that it makes any difference what church you “join” or whether or not you are a member of any. They have been fed a steady diet of “salvation by grace only” and “faith only.” It is our job to teach them better. They are not going to start coming to our services (gospel meetings included) until we do something. Sadly, very little is being done by the average Christian. This is one reason some congregations are on the verge of extinction. Even many congregations which are growing have gained members as the result of “move-ins” or the defection of members of congregations experiencing internal strife. Very little is being done to actually reduce the number of lost souls.

Brethren, when will this stop? When are we going to change? Enough is enough! In spite of all the sermons, class lessons, and articles which have addressed this topic, the indifference continues. Many act as if nothing had ever been said. Although some will often shake the preacher’s hand and tell him how right he is to give the assembly a thorough thrashing on this matter, how many of them ever apply the message? Unfortunately, the problem is much deeper than not knowing how to teach people. When personal work classes are offered, many brethren always seem to have more important things to do. Some who do attend never apply what they learn.

It is time for a restoration of the spirit of New Testament Christianity. While it is proper to focus upon the work, worship, and organization of the early church, some are no better than many of the Pharisees when they neglect the spirit within. Some brethren may boast about how sound they are when what they really are is sound asleep! While they condemn many of their religious neighbors for having zeal without knowledge, they have knowledge without zeal. In the Judgment, who will do better? If these brethren do not “get on fire” for Jesus now, they may find themselves on fire at the end.

Dear reader, will you make a commitment to the Great Commission? Will you make it whether anybody else around you does nor not? If the answer is “yes,” here are some things you will want to begin doing immediately:

1. Repent of your past negligence. You have sinned, and you need to see it for what it is.

2. Start really believing in the afterlife and the fact that many souls are lost. According to an article which appeared in the March 25th issue of U.S. News and World Report, about 60 percent of the American people believe in some kind of hell. However, only 4 percent believe there is a chance that they might go there. This accounts for much of the indifference toward religion among non-Christians and may account for some of the indifference toward personal work among some brethren.

3. Begin training to be the best soul winner that you can be. Talents and opportunities vary. Therefore, you should concentrate on being the best that you can be. Such training can be obtained from many brethren among us who have considerable cxr) experience in reaching the lost.

4. Learn the meaning of sacrifice. Jesus suffered and died for you. The apostles were mocked, beaten, stoned, and killed while preaching Christ. Are you unwilling to handle an occasional frown or negative comment from someone who disagrees with you? Read Acts 5:41.

5. Develop patience. This is where many would-be personal workers fail. If they do not see a few baptisms immediately, they get discouraged and quit. Sometimes you will need the patience of Job, but you must keep going. Even if everyone you try to teach turns you down, you will still save a soul – your own!

6. Keep your responsibility in this matter ever before you. It may help you to pin this article up where you can see it every day. This will prevent your forgetting tomorrow what you resolved to do today.

7. Do everything you can to get other Christians involved. The more workers, the better the results will be. This is one reason the Mormons and Jehovah’s Witnesses are growing while we are not.

The decision is yours. Personally, I want to go to heaven more than anything I can imagine. However, I want it for every soul on earth. No matter what others may do, I know what I must do. Will you join me? If you will, the time may come when someone in heaven may turn to you and say, “I am here partly because of you.”

Guardian of Truth XXXV: 17, pp. 513, 534
September 5, 1991

By Larry Ray Hafley

A spiritual caste periodically arises among God’s people. They specialize in an elite spiritualism. They fantasize that they alone have an insight into the Spirit’s working, power, presence and influence. They feel contempt, which they disguise as sorrow, for those of us who know only the commandments of the Lord. With their haughty humility and pretentious piety, they profess their escape from a cold, sterile, “book knowledge faith” and declare their release into the glorious liberty of the children of God.

What the rest of us need, they insist, is an awakening to the Spirit. We have, they aver, bound the Spirit in a book. We have chained and restrained him, limiting his ability to “impact” our lives. (Ironically, if the charge be true, that makes us very powerful. Imagine being strong enough to restrict the Holy Spirit of God!) We are too formal and ritualistic, merely going through the motions of a “5 step” obedience. We need, therefore, a genuine new birth of the Spirit, a new life in the Spirit. To achieve this, we must be freed from the fetters of the faith once delivered. Without fear, we must be willing to take a “leap of faith,” allowing the Spirit to lead us where he will, as he will.

Look Before You Leap

The devil attempted to make our Lord take a “leap of faith” (Matt. 4:5-7). He gave Scripture to legalize and authorize the jump, but Jesus was not fooled, and neither should we be.

All talk, no matter how sincerely and tenderly presented, about a mystical need for more direct leading of the Spirit is foreign to the New Testament. The “holy apostles and prophets by the Spirit” never encourage anyone to do what these spiritual elitists urge upon us. If New Testament writers who wrote the very words of the Spirit never advocated such a course, why should we follow those today who are not empowered and endued with the Spirit when they propose what those truly moved by the Spirit never did?

Yes, we are aware of Galatians 5:16,18 – “walk in the Spirit . . . be led of the Spirit.” That walk in the Spirit was a walk in obeying the truth (Gal. 3:1; 1 Pet. 1:22). It was “faith which worketh by love,” i.e., “the keeping of the commandments of the Lord” (Gal. 5:6; 1 Cor. 7:19). This is the leading of the Spirit in which one runs well; that is, he obeys the truth given by the Spirit (Gal. 3:1; 5:7).

True, spiritual brethren are not developed by appeals and argument. They are grown and nourished by gospel obedience (Gal. 1:6; 2:20; 3:1,26-29), by living and acting as the Spirit through the word teaches (Gal. 5:24-6:10). What do we mean, though, when we say spirituality is not developed by argument? Simply, that “ye which are spiritual” are the ones who obey the truth, who live pure, godly lives, putting off the works of the flesh, who live in righteousness and true holiness. That quality, that character cannot be “argued into” a man. It is not the result of some mysterious inner longing, a persuasion of a latent, subconscious desire which is constructed by “opening your heart to the Spirit.” No, it is knowing, obeying and living in accord with the truth, “the keeping of the commandments of the Lord” (1 Cor. 7:19; Rev. 22:14).

When the Corinthians became carnal (1 Cor. 3:1-3), Paul did not prescribe a dose of ethereal spiritual guidance. Rather, he directed them to “that which is written” (1 Cor. 4:6,14-17; 7:19; 11:2,23). “If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord” (1 Cor. 14:37). When the Corinthians persisted in quarrels, jealousy, fits of temper, partyism, gossip, slander, evil speaking, conceited pride, loud, verbal riots, sensual impurity and sexual sins (2 Cor. 12:20,21), Paul did not suggest that they let the Spirit “take over” or that they were trying to bind the Spirit with mere words, and that was the cause of their troubles. No, he directed them to the word of God, to the faith, and commanded them to bring “into captivity every thought to the obedience of Christ” (2 Cor. 4:2; 10:3-5; 13:5).

Who Is Led by the Spirit?

Just who is it that is promised God’s acceptance, pleasure and favor? Who is it that receives God’s Spirit, blessings, grace, mercy and love? Is it those who leave the truth and wander in the mists of the darkness of denominational doctrines? Answer:

If any man thirst, let him come unto me and drink. He that believeth on me, as the scripture hath said, out of this belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive.) (Jn. 7:37-39) Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call (Acts 2:38,39). And we are witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him (Acts 5:32).

Of a truth I perceive that God is no respecter of persons: But in every nation he that feareth him and worketh righteousness is accepted with him (Acts 10:34,35). Follow peace with all men, and holiness, without which no man shall see the Lord (Heb. 12:14). And hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepth not his commandments, is a liar, and the truth is not in him. But whosoever keepth his word, in him verily is the love of God perfected: hereby know we that we are in him (1 Jn. 2:3-5). If ye know that he is righteous, ye know that every one that doeth righteousness is born of him. Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous. My little children, let us not love in tongue; but in deed and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him. And he that keepth his commandments dwelleth in him, and he in him (1 Jn. 2:29; 3:7,18,19,24). Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. . . . We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby we know the spirit of truth, and the spirit of error (1 Jn. 4:1,6).

And why call ye me, Lord, Lord, and do not the things which I say (Lk. 6:46)? Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven (Matt. 7:21). Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city (Rev. 22:14).

Let them urge these things of the spirit upon us, and we will have “the communion (fellowship) of the Holy Spirit” (2 Cor. 13:14; 1 Jn. 1:7) with them. But as long as they persist in their ephemeral vagaries, their misty dreams and dusty delusions that lead men away from the truth and into the errors, doctrines, traditions and commandments of men, we shall oppose them with the sword of the Spirit and burst their idle, idol bubbles of vanity and deception.

Just who is being led by the Spirit?

(1) Is it the man who comes together upon the first day of the week to break bread with the disciples of the Lord (Acts 20:7; 1 Cor. 11:23f), or is it the man who eats and drinks whenever he feels like it?

(2) Is it the man who sings, speaking, making melody with grace in his heart unto the Lord (Eph. 5:19; Col. 3:16), or is it the men who hums and strums a guitar in a Methodist church?

(3) Is it the man who preaches the faith once delivered, one body, one church, one Lord, one faith, one baptism (Jude 3; Eph. 4:4-6), or is it the man who embraces all systems of faith, baptisms, churches, acts of worship and devotion, from lighted candles and counted beads to infant consecrations?

(4) Is it the man who declares faith, repentance and baptism “in the name of Jesus Christ for the remission of sins” (Mk. 16:16; Lk. 24:47; Acts 2:38; 16:31; 17:30; 22:16), or is it the man who tells men to “accept Jesus Christ as your personal Savior,” urges them to recite their Christian experience, acknowledging reception of the Holy Spirit upon the confession that God for Christ’s sake has forgiven their sins and sends them to a Baptist church to be voted on and baptized into that body?

(5) Is it the man who affirms that the signs, miracles and wonders that confirmed the word of God have now ceased and vanished away (Mk. 16:19,20; Heb. 2:3,4; 1 Cor. 13:8-10), or is it the man who professes that the Spirit still so works in Pentecostal and Catholic charismatic churches where men still “speak in tongues” and work miracles by the Spirit of God?

(6) Is it the man who is “set for the defense of the gospel,” who casts down the strongholds and arguments of error (1 Thess. 2:2; Phil. 1:17; Jude 3; 2 Cor. 10:3-5), or is it the man who apologizes for and sympathizes with denominational teachings and never criticizes anyone, except those who expose and oppose “every false way”?

(7) Is it the man who preaches the one fold, one Shepherd, “the kingdom of God and the name of Jesus Christ” as the only way of salvation (Jn. 14:6; Acts 4:12; 8:12), or is it the man who says that he cannot say that there are no children of God outside the body or church of Christ?

(8) Is it the man who says we must not go beyond what is written, that we must have book, chapter and verse for what we believe, teach and practice (1 Cor. 4:6; Rev. 22:18,19), or is it the man who snidely scoffs at such appeals and brands them as “legalism” and “Pharisaical”?

Just who is it that is led by the Spirit of God in these matters? The Holy Spirit witnesses to us through the word of God (Heb. 10:15; Jer. 31:31-34). As we hear that word, we are led by the Spirit. That word is still active, alive and powerful (Heb. 4:12; Eph. 6:17). When one obeys the truth given by the Spirit in the Bible, he is being led by the Spirit, begotten, born by the Spirit (1 Pet. 1:22-25).

So, if you would be Spirit filled, Spirit led, if you would walk by the Spirit, you have but to believe and obey the Spirit of truth in the word of truth, the Bible (Eph. 5:18; Col. 3:16). Do not be deceived by false apostles, by sweet spirited ministers of righteousness, wolves in sheep’s clothing, who could turn you from the Spirit into spiritual wickedness in high places. Men who profess a superior form of godliness and spirituality are “wells without water,” “trees whose fruit withereth.” They “speak great swelling words of vanity” and pride, disdaining with disgust those who would stick to the Bible as their guide, their plan, their pattern for every aspect of work and worship.

In truth, “These be they who separate themselves, sensual, having not the Spirit” (Jude 19).

Guardian of Truth XXXV: 15, pp. 494-495
August 15, 1991