Truth Magazine

By Mike Willis

“Hope” is the happy combination of desire plus expectation. Many of us desire things we never expect and most of us expect things we never desire. Hope, however, is the combination of desire and expectation. The Lord has given his people “one hope” (Eph. 4:4) which is described as. the “anchor of the soul” (Heb. 6:19). Here is the beautiful passage from Hebrews:

Wherein God, willing more abundantly to shew unto the heirs of the promise the immutability of his counsel, confirmed it by an oath: that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil; whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchizedek (Heb. 6:17-20).

This sure and steadfast hope enables us to persevere in the midst of adversity.

Hope: Based on God’s Word

The author of Hebrews reminds us that the Christian’s hope is based on “two immutable things in which it is impossible for God to lie.” When God gave the promises to Abraham, he promised to bless all nations through his seed; to give greater certainty to the promise, God swore with an oath saying, “By myself have I swom, saith the Lord” (Gen. 22:16). God’s oath was a condescension to men to whom “an oath for the confirmation is to them an end of all strife” (Heb. 6:17). “Wherein God, willing more abundantly to shew unto the heirs of the promise the immutability of his counsel, confirmed it by an oath” (Heb. 6:18).

We who are Christians are heirs of that promise – a promise from God confirmed by an oath. The certainty of its being fulfilled rests on two immutable things: (a) God’s promise and (b) God’s oath. God cannot lie (Tit. 1:2). Hence, we have grounds for our hope – the immutable word of God.

Parents were exhorted to teach their children the Lord’s commandments “that they might set their hope in God, and not forget the works of God, but keep his commandments” (Psa. 78:7). God is described as the “hope of Israel” (Jer. 14:8; 17:13). In the midst of life’s uncertainties, there is only one fixed, immutable thing to which we can tie our hopes – God! All else may fail us before life is over.

Hope: an Anchor to the Soul

The Hebrews passage describes hope as the anchor of the soul. The metaphor compares the Christian to a boat on the sea; the Christian is on the sea of life. There are storms which threaten to drive his ship from its port – the storms of persecution, adversity, doubt, death, etc. Just as the boat’s anchor reaches down to the bottom of the ocean and out of sight, the Christian’s anchor ascends out of sight into heaven where it is there fixed.

To serve any purpose, an anchor must hold. It must be “sure and steadfast.” When sailors cast out an anchor, they want it to take hold on the bottom of the sea to prevent drifting, to keep them from being driven upon rocks which might destroy their ship. The Christian’s hope also must be “sure and steadfast.” It must hold.

A Christian’s hope serves to give him stability in the midst of the storm. During the storm, his ship may drift a little, but the fixed anchor will bring him back to his moorings. I have witnessed hope sustaining a Christian during the storm. In the midst of conflict, a Christian with fixed and rooted hope will stay faithful to God. A friend of mine experienced adversity when his child became deathly sick; for several weeks she lay in coma while her parents prayed. Not once did their faith waver as did Job’s wife who advised her husband to “curse God and die.” Not once did they quit. Rather, their hope sustained them through the storm.

Will Your Anchor Hold?

There are other hopes that men have. Job describes those who make gold their hope (Job 31:24). Others make power and strength their hope. These are the wicked concerning whom the wise man said, “The hope of the unjust men perisheth” (Prov. 11:7).

Because some anchor their soul with the wrong hope, Priscilla J. Owens wrote the song “We Have An Anchor.”

Will your anchor hold in the storms of life,

When the clouds unfold their wings of strife?

When the strong tides lift and the cables strain,

Will your anchor drift, or firm remain?

We have an anchor that keeps the soul

Steadfast and sure while the billows roll,

Fastened to the rock which cannot move,

Grounded firm and deep in the Savior’s love.

The Christian’s hope will anchor the soul, bringing him safely through every trial and temptation of life.

The Christian’s Hope

The Christian’s hope is a hope which the gospel gives. It is “the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel” (Col. 1:5). The only means of attaining this hope is through Christ -“Christ in you (is) the hope of glory” (Col. 1:27). What is this hope?

1. It is the hope of the resurrection. Paul described it as “the hope and resurrection of the dead” (Acts 23:6). In the resurrection chapter (1 Cor. 15), he pointed men to the resurrection of the body. As he spoke of the death and resurrection of the body, he said, “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” (15:4243). Earlier he said, “If in this life only we have hope in Christ, we are of all men most miserable” (15:19). Indeed, “the righteous hath hope in his death” (Prov. 14:32).

As we lay our loved ones in the tomb, we do not despair, although we sorrow.

For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words (1 Thess. 4:14-18).

The hope of the gospel is the hope of resurrection. Indeed, the Lord brought life and immortality to light through the gospel (2 Tim. 1:10).

2. It is the hope of eternal life in heaven. Our resurrection is not to another period of earth life. It is a resurrection to eternal life with God in heaven – “to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time” (1 Pet. 1:3-5). It is resurrection to abide forever in the presence of the Lord (Rev. 21:3) where “God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain” (Rev. 21:4). It is a resurrection to “rest from their labors” (Rev. 14:13). It is a resurrection to drink the water of life (Rev. 21:6) and to eat of the tree of life (Rev. 22:2).

Those Who Have No Hope

The Scriptures tell us of those “which have no hope” (1 Thess. 4:13; Eph. 2:12). Hope is given to us through Christ Jesus when we obey the gospel. Those who have never obeyed that gospel are without hope. Let us not lose sight of this truth.

Funerals for the dead are difficult to conduct at best. Some who preach funerals appear to give little thought to the impression they leave on the living; when a preacher leaves the impression that those who have never obeyed the gospel have reason to hope for eternal life, he does the living an injustice. In a moment when every mind is concentrated on the frailty of man and thinking of the eternal destiny of man, a preacher should be careful not to leave the impression that a person can live the life of the wicked and have the hope of a Christian! The hope of eternal life is reserved for Christians – those who have trusted in Jesus for salvation.

Those who have lived their lives without regard to their obligations to God, who never had time to attend worship services, who rarely ever contributed a dollar to the church for the spread of the gospel, who “have their portion in this life” (Psa. 17:14), who are so consumed “getting all the gusto they can out of life,” and who have died are those whom the Bible describes as “having no hope” (1 Thess. 4:13). Let us not deceive the living by leaving an impression at their funeral that there is reason to hope for eternal life for these people. There is no hope!

Conclusion

A faithful Christian has full assurance in the hour of his death based on his hope. This is demonstrated by the words which Paul wrote when his death was imminent. He wrote, “For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing” (2 Tim. 4:6-8). His confidence, serenity and peace of mind in the face of his death are evidences of his hope, for he knew that “to die is gain” (Phil. 1:21). To die was to “be with Christ, which is far better” (Phil. 1:23).

Do you have this hope?

Guardian of Truth XXXIII: 20, pp. 610, 630-631
October 19, 1989

By Joe Price

On November, 1987, I participated in a lectureship with brethren Robert W. LaCoste and Harry Osborne at the Sierra Vista church in Enumclaw, Washington. We were asked by that church to present a series of lessons on the second coming of Christ, because of the doctrine which was affecting brethren in that church and that region. The doctrine which was and is having a destructive effect is formally referred to as “Realized Eschatology,” or informally as the “A.D. 70” doctrine. Several brethren were confused over the Bible’s presentation of the Lord’s promised return as a result of this doctrine’s influence. Since this lectureship, I have continued to hear of the attempted spread of this doctrine. Because of the serious effect this heresy has had upon individuals and entire churches, it is necessary that it be exposed for what it is – a perversion of the gospel of Christ (Gal. 1:6-9). To engage in such an endeavor is mandated in Scripture (Jude 3-4). It is always right to expose error, protect the innocent, and turn away from divisive doctrines (Rom. 16:17-18). Our motive must be love for truth and for the souls of men. Our objective must be to warn and correct, using God’s word as our standard (2 Tim. 2:24-26; 4:1-5).

During the Enumclaw lectureship mentioned above, Harry Osborne and I had an opportunity to discuss this subject with two men who defended the A.D. 70 doctrine. On that occasion, these men set forth the basic position of the doctrine, namely, that the final coming of Christ and the promised resurrection (1 Thess. 4:16; 1 Cor. 15) occurred in 70 A.D. Such a doctrine has far reaching consequences upon the faith of Christians! If it is true, then all who hope in the actual, bodily, personal return of Jesus are deceived (1 Thess. 4:16). If it is true, then we cannot expect our bodies to be raised to immorality when Jesus comes (1 Cor. 15:22-23,51-54). If this doctrine is false, then those holding it have erred, and are guilty of overthrowing the faith of others, as were Hymenaeus and Philetus, who also said “the resurrection is past already” (2 Tim. 2:16-18). There is no middle ground!

What Is Realized Eschatology?

As James Orr says, “By ‘eschatology,’ or doctrine of last things, is meant the ideas entertained at any period on the future life, the end of the world (resurrection, judgment . . . ) and the eternal destinies of mankind” (James Off , International Standard Bible Encyclopedia, Vol. 11, p. 972). “Realized” signifies accomplishment; hence, Realized Eschatology is a doctrine of completed last things. According to its interpretation of the Bible, the end times were realized and accomplished in 70 A.D. at the destruction of Jerusalem. In fact, we are told by a major proponent of this doctrine that “the fall of Judaism (and its far reaching consequences) is, therefore, a major subject of the Bible” (Max R. King, The Spirit of Prophecy, p. 239). (For an excellent review and rebuttal of this book, see “The Preterist View Heresy [I-VIII],” Bill Reeves, Truth Magazine, Vol. XVII, No. 9-16 [4 Jan.-22 Feb., 19731.) We are told that the second coming of Christ occurred at 70 A.D., at which time every spiritual blessing was perfected and made available to the world. Due to fundamental failures in sound, biblical interpretation, Christians are being taught that all prophecy of end-time events was fulfilled in 70 A.D., and to look beyond that date for the personal coming of Christ and the bodily resurrection of mankind followed by a judgment, is without biblical authority. Here is a sampling of this basic viewpoint of the doctrine from King’s The Spirit of Prophecy:

“There is no scriptural basis for extending the second coming of Christ beyond the fall of Judaism” (p. 105).

“. . . the end of the Jewish world was the second coming of Christ” (p. 81, emp. King’s).

“Prophecy found its complete fulfillment in the second coming of Christ, and now may be regarded as closed and consummated” (p. 65).

Thus, the s cond coming of Christ is made equal with the “fall of Judaism” (the destruction of Jerusalem in 70 A.D.). To King, and some misguided brethren today, we dare not look to our future in, anticipation of the coming of the Lord! All prophecies relating to it were fulfilled in 70 A.D.! Now, when it is shown that the personal, bodily return of our Lord is described in terms which cannot apply to the events of 70 A.D., the error of this doctrine will be fully exposed.

Did Jesus Come In the First Century Following His Ascension?

There is ample evidence in the word of God that Jesus did indeed come in some sense (or senses) in the first century. For example, he came in his kingdom (Matt. 16:28) with power (Mk. 9:1) on the day of Pentecost (Acts 1:4-5,8; 2:1-4,33). Now, look how Jesus described the sending of the promised Comforter (the Holy Spirit) in John 14:18: “I come unto you.” Surely no one will conclude that this must mean a bodily coming of Jesus! How would he come? Not bodily, but representatively, through the Holy Spirit whom would send (Jn. 15:26). Again, in Matthew 24:29-30, Jesus taught that during that generation (24:34) “they shall see the Son of man coming on the clouds of heaven with power and great glory.” The context of Matthew 24 tells us how they would see him. The context of the chapter is the destruction of Jerusalem. Unquestionably, Jesus did not appear, bodily in 70 A.D. when Jerusalem fell. Instead, Matthew 24:30 speaks of his presence in Jerusalem’s judgment. He authorized it and brought it to pass (cf. Isa. 19:1). They would see or discern his presence when this destructive judgment occurred. Yes, Jesus Christ came in judgment in 70 A.D., but it was not his bodily return! Similar language is used to describe his coming in judgment against the powers persecuting the saints in Revelation 1:7 (cf. Rev. 19:11-21). None of these “comings” of the Lord prevent a future coming of Christ in bodily form at the end of time!

The A.D. 70 doctrine would make every mention of the “coming of the Lord” or “day of the Lord” mean the same event, regardless of its usage in context. It is a fact of biblical interpretation that the same phrase can have different meanings. For example, take the expression “laid hands upon.” In Acts 4:3, it means to arrest, in Acts 13:3, it means to commend; in Luke 13:13, it means to heal, in Acts 8:17 and 19:6, it means to impart spiritual gifts. To arbitrarily assign one meaning to this phrase every time it is used would result in absurdity! Yet, this is exactly what the A.D. 70 doctrine does with “coming of the Lord” and “day of the Lord.”

The problem with limiting the coming of the Lord to 70 A.D. is demonstrated by at least three passages in the New Testament:

(1) Consider Acts 1:9-11, where angels tell the apostles that Jesus “shall so come in like manner as ye beheld him going into heaven” (v. 11, ASV). In what manner did Jesus go into heaven? Jesus ascended into heaven actually and personally, in his resurrected body (Lk. 24:39). In Acts 1:9-11, five words are used which emphasize that actual sight was involved on this occasion. His apostles “were looking” as Jesus was taken up (v. 9). A cloud received Jesus “out of their sight” (v. 9). The apostles were “looking steadfastly into heaven” when two men in white appeared to them (v. 10). These messengers asked the apostles, “Why stand ye looking into heaven?” (v. 11) And finally, the apostles were assured that Jesus would return in like manner as they had “beheld him”‘ going into heaven (v. 11). The apostles actually saw Jesus’ bodily ascension. This is the manner in which he will return (1 Thess. 4:16-17). Jesus did not come in bodily form, nor was he personally seen io the events of the coming of the kingdom (Matt. 16:28; Jn. 14:18), the destruction of Jerusalem in 70 A.D. (Matt. 24:30), or in the defeat of the persecuting powers of Revelation 1:7. Christ’s personal, bodily return is yet future!

(2) Next, consider 2 Peter 3:5-7, 10-11, where the A.D 70 advocate “spiritualizes” away the meaning of the word of God. By his word, God created and then destroyed the world with water. By that same word of God, the heavens and earth which now exist are stored up for fire, awaiting a day of judgment against ungodliness.

For this they wilfully forget, that there were heavens from of old, and an earth compacted out of water and amidst water, by the word of God; by which means the world that then was, being overflowed with water, perished: but the heavens that now are, and the earth, by the same word have been stored up for fire, being reserved against the day of judgment and destruction and ungodly men. . . . But the day of the Lord will come as a thief; in the which the heavens shall pass away with a great noise, and the elements shall be dissolved with fervent heat, and the earth and the works that are therein shall be burned up (2 Pet. 3:5-7,11).

The A.D. 70 advocates try to make the heavens and earth (v. 7, 10), which shall meet a fiery end, the Jewish economy (as do the Jehovah’s Witnesses). But, this is to no avail. The world which was overflowed with water is now stored up for fire. This fiery judgment shall occur on “the day of the Lord” (v. 10), as his “coming” (v. 4). Was the world of Noah’s time actually flooded? Then the world which now -exists shall actually be destroyed wit h fire! If this verse had been fulfilled in 70 A.D., none of us would be here!

The abuse of this passage illustrates the error in biblical interpretation which is present in this system of error. As D.R. Dungan notes:

Many seem disposed to regard themselves as at liberty to make anything out of the Bible which their theology may demand or their whims require. And if, at any time, they find a passage that will not harmonize with that view, then the next thing is to find one or more words in the text used elsewhere in a figurative sense, and then demand that such be the Biblical dictionary on the meaning of that word, and hence that it must be the meaning in that place (Hermeneutics, p. 217).

The A.D. 70 doctrine attempts this with “the day of the Lord” and his “coming” in 2 Peter 3:4-11, but it finds no support here!

(3) 1 Corinthians 15 teaches a future, bodily resurrection from the dead. While the A.D. 70 doctrine says the resurrection is past already (having occurred in 70 A.D.), this passage decisively refutes that claim. To the Realized Eschatologist, the primary meaning of 1 Corinthians 15 is the resurrection of Christianity out of Judaism, not the resurrection of mankind at the personal return of Jesus Christ. To briefly set forth their case, hear Max King on what is resurrected in 1 Corinthians 15:

“Next (1 Cor. 15:35-44 – jp), Paul answers questions concerning how the dead are raised and with what body they come forth. The primary application (emp., jp) deals with the development and rise of the Christian system itself, with a secondary application belonging to believers and their state within the system. The natural body that was sown (verse 44) answers to the fleshly or carnal system of Judaism in which existed prophecies, types, and patterns from which came the spiritual body designed of God. . . . The natural body (emp., King’s), receiving its death blow at the cross and beginning then to wax old and decay (Heb. 8:13), became a nursery or seed-body for the germination, growth, and development of the spiritual body by means of the gospel.

“Thus, out of the decay of Judaism arose the spiritual body of Christianity (emp., jp) that became fully developed or resurrected by the end-time. Hence, this is the primary meaning of Paul’s statement (emp., jp), ‘It is sown a natural body; it is raised a spiritual body. There is a natural body and there is a spiritual body'” (The Spirit of Prophecy, pp. 199-200).

The assumed definitions and applications in that quotation alone show the subjective nature of this doctrine! The Scriptures are twisted to say what has already been decided, namely, that Christianity arose out of Judaism, an event which we are told was completed in 70 A.D.! I cannot think of a better illustration of 2 Peter 3:15-17! Can you?

In 1 Corinthians 15, Paul answers the teaching by some “that there is no resurrection of the dead” (v. 12). He does this by first establishing the validity of the bodily resurrection of Jesus Christ (vv. 14 1). Then, he presents the consequences of denying the resurrection of the dead (vv. 12-34). Next, he anticipates objections of bodily resurrection (vv. 35-50). Finally, he praises the victory over death God gives us in Christ through the resurrection (vv. 51-58). The very thing defined in this chapter is denied by the A.D. 70 doctrine, namely, a future, bodily resurrection] To demonstrate this as the central theme of the chapter, consider w. 20-23. Here, the bodily resurrection of all mankind is said to be based upon the bodily resurrection of Christ! The resurrected Christ is the first fruits of the dead (vv. 20,23). The offering of first fruits under the law of Moses was the choicest and earliest ripe crop (Num. 18:12; Exod. 23:16,19), indicating that all the crop which followed belonged to God (cf. Deut. 26:2-11). Also, we should note that the crop which followed was of the same kind or type as its first fruits. In like manner, the resurrection of Christ from the dead is an assurance and guarantee that all who die shall be raised. And, we are assured that our resurrection will be the same kind as his. As surely as bodily death come to all because of Adam’s sin (Gen. 3:19), bodily resurrection will come to all because of Christ’s bodily resurrection (vv. 21-22). This reveals his power and preeminence over death (cf. Jn. 5:28-29; Col. 1:18; Rev. 1:18). Thus, Paul defends the doctrine of bodily resurrection from the dead upon the basis of Christ’s bodily resurrection. The later fruit (resurrection of all the dead at Christ’s coming) must be the same of fruit as the first fruits, namely, bodily resurrection! Jesus’ body was raised from the dead, and our bodies shall be raised, too. Nowhere do we discover a Judaism-Christianity contrast in 1 Corinthians 15. That can only be found in the imagination of the A.D. 70 advocates!

The attempt to assign to 70 A.D. every end-time event (including the final coming of Christ, bodily resurrection and the judgment) cannot be supported by Scripture. It is completely refuted by Acts 1:9-11, 2 Peter 3:1-11, and 1 Corinthians 15. But, why this fascination with the date of 70 A.D.? In out next article, we will see the answer to that question.

Guardian of Truth XXXIII: 19, pp. 592-594
October 5, 1989

By Andy Alexander

A recent article in the Nashville Banner (4-11-89) described the upcoming efforts of the homosexuals to try to repeal the sodomy laws of Tennessee. Sam Adams, a board member for the Southeastern Conference for Lesbians and Gay Men, states that the homosexuals are “looking for a gay Selma.” This is a reference to the fight that began over racial issues in Selma, Alabama in the sixties.

Homosexuals claim these laws should be repealed because the alternate lifestyle they are living is not hurting anyone else and their “sexual orientation is a given birth attribute.” Mr. Adams also states that the homosexual’s “biggest enemy” is the “traditional, ignorant, fundamentalist Christian.” While we are going to the expense of changing the laws, why not apply this same reasoning to other offenses and see if other laws should be changed along with the sodomy laws and save the tax-payer the expense of rewriting future laws?

Should the laws against the pedophile be changed? A pedophile is an adult who is sexually attracted to children. This is an alternate lifestyle and the pedophiles can make the same claims that their sexual orientation is a given birth attribute and they are not hurting anyone else. If both the child and the adult consent to this arrangement, then who is getting hurt? And, before you claim the child should not be allowed to make this choice, check your position on the right of a child to choose an abortion without her parent’s consent.

We must agree with Mr. Adams who says education is important to changing these laws. We will have to educate the traditional, ignorant, fundamentalist Christian who will stand opposed to this law change as well. And should Mr. Adams oppose this: would he then be considered a traditional, ignorant, fundamentalist anti-pedophile?

What about the laws against the Peeping-Tom? The Peeping-Tom probably just has a disease he inherited at birth and no one should stop him from fulfilling his “natural” desire to peep in windows. Or, would Mr. Adams be a traditional, ignorant, fundamentalist anti-Peeping Tom when it corries to changing these laws?

This may appear funny to some, but those who have chosen this sinful way of life are in danger of the Judgment. The biggest friend the homosexual has is God in heaven who loved him so much that he gave his Son to die on the cross so that his sin-stained soul may be washed clean (Matt. 26:28). The Christian who is bold enough and loves him enough to try to correct him from his inevitable doom is truly his best friend on earth.

More Questions for the Sodomite

Is it certain that when two consenting adults choose to commit homosexuality they are not hurting anyone else? What if one has AIDS and is unaware of that fact or doesn’t care if he infects others? What about the parents who brought them into this world by heterosexual means? We are shown some parents on television who accept this in their children, but this is the exception rather than the rule. It is painful and shameful to their parents in most cases. What about those who choose this lifestyle after they have been married and they leave their mate for someone of the same sex? No one gets hurt? What if children are involved? Will the scorn and ridicule that the child is unfairly subjected to not hurt? Granted, the child doesn’t deserve such ridicule, but whose fault is it that he has to undergo it?

Heterosexuals who uphold the Law of God and oppose changing the sodomy laws have been labeled by a new term “homophobic.”” A homophobic is “a person who fears, dislikes, or hates homosexuals” (World Book Dictionary, 1989, p. 1014). Homosexuals are claiming that heterosexuals are the ones with the problem and that they should change their attitude toward homosexuality.

The sin of homosexuality affects others and it most definitely affects the homosexual. It separates him from his Maker and if he remains in this sinful state, it will cause his eternal damnation (Isa. 59:1-2; 2 Thess. 1:7-9).

Our society is becoming more corrupt day by day and things which at one time were hideous and shameful are now displayed on public television as fashionable and the “in-thing” to do. The prophet Jeremiah lived in a time like this and he warned the people against living in such a depraved way.

Were they ashamed when they had committed abomination? Nay, they were not at all ashamed, neither could they blush: therefore they shall fall among them that fall: at the time that I visit them they shall be cast down, saith the Lord (Jer. 6:15).

Jeremiah gave the solution to their problem in the next verse when they exhorted the people,

Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls (Jer. 6:16).

The people of Israel chose to continue in their sinful way of living and God fulfilled his promise to them by allowing Babylon to cast them down.

God has given us the standard of righteousness and changing the laws of man will not change the law of God (Rom. 1:16-17; Gal. 1:6-10). It is our duty as creatures to seek God who created us and glorify him as God and we can only do this by changing our stubborn will and humbly submitting to his will (Acts 17:27; Rom. 1:21; Heb. 5:9). God made us and he deserves our thankfulness, our praise, and our obedience.

Guardian of Truth XXXIII: 19, pp. 591, 594
October 5, 1989

By Vestal Chaffin

The apostles had been cast into prison by the high priest and Sadducees, because they preached Jesus and the resurrection from the dead. The Lord sent his angel and delivered the apostles from the common prison, and gave unto them one of the most sacred and solemn charges that was ever given to man. He told them to, “Go, stand and speak in the temple to the people all the words of this life” (Acts 5:20). They were to teach all that the Lord had revealed to them. They were not to try to speak in such a way as not to offend the people, or to gain favor with the rulers, by good words and fair speeches; but they were boldly to proclaim the gospel.

This charge carries with it one of the most weighty responsibilities ever given to a human being. This, in substance, is the same charge given by Christ when he gave them the great commission to, “Go ye therefore, and teach all nations” (Matt. 28:19); or “Preach the gospel to every creature” (Mk. 16:15). They had been doing a very fine job carrying out their first charge, because, “Believers were the more added to the Lord, multitudes both of men and women” (Acts 5:14). But there was a need for renewing this solemn charge, and impressing upon the apostles their responsibility to preach the whole counsel of God.

The apostles had been arrested once before, and had been threatened and, “Commanded them not to speak at all nor teach in the name of Jesus” (Acts 4:17-18). There was the danger of the apostles becoming discouraged, and disheartened with this often repeated opposition. Then too, the apostles’ working of miracles had grown very popular with the multitude, and there was especially the danger it seems, of the apostles being carried away with this popularity, and to omit that part of the gospel that was causing the opposition, namely, the resurrected Christ.

The sect of the Sadducees were leaders in the opposition to the apostles, “For the Sadducees say that there is no resurrection, neither angels, nor spirit” (Acts 23:8). The resurrection of Jesus was the very heart and core of the message of the apostles (Acts 2:24; 3:15; 4:10; 5:30). It was in the name of the resurrected Christ, or by his authority, that they were doing their preaching and they healed the “lame man” (Acts 3: 1-11; 4:9, 10). It was by the name, or authority of the resurrected Christ that “many signs and wonders” were wrought “in Solomon’s porch” (Acts 5:12), and the “sick folks, and them which were vexed with unclean spirits” were healed (Acts 5:16). But since there is so much opposition to this name, and the resurrection connected with it, why not just omit that part of the message? The answer is simple. They could not “speak . . . to the people all the words of this life,” and leave off the resurrection.

Notice carefully that the charge is to, “Speak . . all the words of this life.” No, not just a part of the “words of this life,” but all! Not just those things the people like to hear, but “Speak as the oracles of God,” and all that God said upon any and every subject “that pertains to life and godliness” (2 Pet. 1:3). The life referred to here is not our civil rights, or the social life in this world, but it is eternal life. That is the reason why the charge is so weighty, because it pertains to things eternal. This in essence is the same charge the apostle Paul gave to Timothy when he said, “I charge thee therefore before God, and Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; Preach the word; be instant in season, out of season; reprove, rebuke, exhort, with all longsuffering and doctrine” (2 Tim. 4:1-2).

God recognized that not all the people would accept, or even wanted to hear the apostles preach Jesus and the resurrection, yet he told them to “Speak . . . all the words of this life.” Even so, it is today. We have the same charge to “be instant in season, out of season.” We have the same responsibility today, to “Speak . . . all the words of this life,” whether the people want to hear it or not!

There are those today, both in the church and out of the church, who do not want a preacher to tell them “all the words of this life.” For example: There are those who do not want to hear “all the words of this life,” regarding modest dress (1 Tim. 2:9-10). Many people today do not want to hear “all the words of this life” concerning marriage and divorce and remarriage (Matt. 5:32; 19:6-9). But we must preach it whether they like or not.

Many in the church today do not want to hear “all the words of this life,” about worldliness, and ungodly living, dancing, gambling, petting, mixed bathing, and many other things of a worldly nature. But we must preach what God has said about these things, whether they like it or not (see 1 Cor. 6:9-10; Gal. 5:19-21; Tit. 2:11-12). Many who profess to be members of the church today, do not want to hear “all the words of this life” about the work of the church- preaching the gospel (1 Thess. 1:6-8; 1 Tim. 3:15); edifying itself (Eph. 4:12,16); helping the needy saints (Acts 4:34-35; 2 Cor. 8,9). Many do not want to abide in this teaching.

Shall we not preach all that God has said about these things because many do not want to hear? God forbid! You may not be a popular preacher if you “speak . . . all the words of this life,” but you cannot be faithful to God’s sacred and solemn charge if you refuse to do so. No man can be a faithful gospel preacher and “pure from the blood of all men” and fail to “declare unto you all the counsel of God” (Acts 20:26-27). “Herald and preach the Word! Keep your sense of urgency. Stand by, be at hand and ready, whether the opportunity seems to be favorable or unfavorable, whether it is convenient or inconvenient, whether it be welcome, or unwelcome, you as a preacher of the Word are to show people in what way their lives are wrong and convince them, rebuking and correcting, warning and urging and encouraging them, being unflagging and inexhaustible in patience and teaching” (2 Tim. 4:2, The Amplified Bible).

Guardian of Truth XXXIII: 19, pp. 584-585
October 5, 1989