Truth Magazine

By Webb Harris, Jr.

The glory of God is ultimately unfathomable to our minds. The songs of praise which echo throughout the heavenly chambers, fresh from the lips of angels and cherubim, magnify his eternal being, unblemished holiness, and sovereign rule. They exalt him as Creator and Redeemer (Rev. 4:8,11; 5:13). His glory is his own. It cannot be rivaled or compromised. Through his prophet Isaiah, Jehovah announced that he would not give his glory to another; his praise would not be given to “gods” of stone (Isa. 42:8).

The plotted theft of God’s glory is perhaps the most ancient form of covetousness. Do not think only in terms of angelic beings and Satanic powers envying God’s supreme station, but see man as longing for the Divine right of Deity, as well. Isaiah’s kinsmen would steal God’s scepter to place it in the lifeless hands of their graven idols, while an enemy king dreamed of pilfering the same only to keep it for himself (Isa. 14:13,14). His desire was nothing novel.

When temptation came to Paradise it was garbed accordingly. At its heart was a slandering of God and his word. The serpent hissed misrepresentations, but the woman manifested her awareness of truth by defining the parameters of God’s instruction quite precisely (Gen. 3:2,3). But the serpent paints a sordid picture. With blasphemous strokes, he depicts the Almighty as one threatened by his human creation, as defensive of his position and afraid of man’s challenge.

This strikes at the heart of sin’s nature. Sin is, in a sense, man’s feeble declaration of independence from God. He vows that he is free of moral constraints, at liberty to create his own values and standards. He attempts to sever his history from God, arrogantly asserting that he owes nothing to anyone. He redefines his purpose and rewrites his destiny. Such is the appeal of evolutionary theories.

God teaches us otherwise. Man is unable to redeem himself; this is the lesson of the Old Testament. Man has proven himself to be incompetent and impotent when severed from God’s graces. In the prophets and in Romans we are shown the downward spiral of the society which has been “turned loose” by the Almighty.

We do not learn and we do not pay heed. The spirit of our age is one which seeks to repeat the conceited mistakes of the past, to take God’s glory for ourselves. No one stops to consider the impossibility of the task. Our contemporaries march on into the “New Age” where visions of “man as God” are but 20th-Century remnants of ancient lies.

Secular Humanism

Most of us are at least somewhat aware of the threats of secular humanism. Good literature is abundant and among us are men who are to be commended for their roles in publicizing the sinister onslaught of this bane. Our attention has been turned to the organized societies and prestigious publications which propagate the humanists’ doctrines. We have been shown the vulnerable nature of public education and hopefully we will respond with vocal concern. We thank those who have made us more aware of the subtle ways in which we are being re-educated to see ourselves as the highest intellect in the cosmos. We will cling to Jeremiah’s confession that man needs God’s direction (Jer. 10:23) and believe James’ avowal of the source of true wisdom (Jas. 1:5).

But while continuing our battle against “orthodox” humanism, we must recognize that there are many other “Man as God” philosophies that are taking firm root in our culture. They seem disconnected, as if they are unrelated entities that appear to disjointed sectors of the population according to various tastes and whims. It is not so. The common denominator is the underlying desire to remove God from the throne and replace him with ourselves. The common appeal is human pride.

Spiritualism, Sorcery and Witchcraft

Occult practices are as old as the hills and God’s warnings against them are ancient. In the book of Leviticus, God warns the children of Israel as they enter Canaan that the land is polluted with conjurers and wizards. His declaration is that mediums, sorcerers and their ilk are strictly off-limits (see passages such as Leviticus 19:31; 20:6,27).

The careful reader will note that the immediate danger posed to Israel is not that they will become spiritualists. Rather, it is that they will seek them out for advice. God says that in doing this they will be “playing the harlot.” Indeed, God asks, “Should not a people consult their God? Should they consult the dead on behalf of the living? ” (Isa. 8:19) This defines the practice as that of seeking advice from the departed.

Do not relegate this practice to the superstitious ancients of ages past. It is as modern as it is old. I can hop in my car and be in Cassadega, Florida in 30 minutes. This small, quiet town is home to numerous mediums and spiritualists. Witches from around the nation convene there, as they do every year, for Halloween activities. Orlando’s businessmen and secretaries often drive there for advice on their lunch-breaks.

For the more affluent among us, we can purchase an hour with “Ramtha” or other ghosts who speak through their living hosts. These ducts are called ” channellers. ” The sinfulness of these acts is revealed very clearly in Ramtha’s message. He wants you to know that “you are your own God.” The message of the dead is that peace and bliss await us all in the great beyond.

Through the aforementioned practices man seeks to become God. He gains his independence through consulting with psychics, watching the stars and reading the lines on his palms. Now he understands his past; now he can control his future. The tea-leaves and the tarot cards reveal all the obstacles that lie ahead so that he can navigate them successfully. Through sorcery and witchcraft man can control the universe. Its ancient appeal has always been its promise to control the lives of others so that they do our bidding. When Vine defines pharmakia, which is rendered “sorcery” in our Bibles, he points out that the charms and amulets serve the actual purpose of impressing the applicant with the sorcerer’s powerful resources.

The real appeal of witchcraft and Satanism is not the over-sensationalized sacrifices of virgins, but the harnessing of occult powers to do one’s bidding and allow him or her to become God. Today’s Christians will respond as did their brethren in Acts 19:17-20.

The UFO Phenomenon

It might be worthwhile to note briefly the place of the UFO craze in the modern embracing of the “Man as God” philosophy. This is dealt with in Gary North’s “Unholy Spirits.” Most readers will not agree with much of what Mr. North suggests, but he must be acknowledged as insightful concerning modern trends and superstitions.

When we analyze the current beliefs concerning UFO’s as alien visitors, we are impressed with the evolution of common extra-terrestrial expectations. At one time they were feared as “space invaders.” “The War of The Worlds” represented the fears of numerous people. However, now we await kind E.T.’s. “Close Encounters” are longed for; StarMan will rescue us from ourselves. The aliens are now perceived as much like ourselves, only higher on the evolutionary scale. They are the gods of the heavens. And they hold the secrets of how we can be the same. They will teach us how to arise above all of our problems, initiating global peace and restoring Paradise to Earth. Then we will be gods.

The Eastern Religions

The growing popularity of Zen, Buddhism, Hindusim and various eastern mystery religions is part and parcel with the onslaught of humanism. These religions will continue to increase in popularity because they jibe well with the “Man as God” philosophy. You see, in many eastern religions, man is God.

The recent appearance of articles on reincarnation in many journals is no accident and is not coincidental. Reincarnation is a necessary tenet of the eastern beliefsystem. The foundation of their faith is that the soul of man is something that “broke off” from God in the beginning and is making its way back to God. Through numerous incarnations it perfects itself until it is God, whole and complete, once again. Rather than accepting the creation account as the revelation of our origin, the eastern religions would rather steal John 1:1 – “In the beginning was man, and man was with God, and man was God.”

Positive Mental Attitude

The Seduction o Christianity by David Hunt and T.A. McMahon is another book which is, in my estimation, biblically unsound on many counts, but is invaluable for its insight into current “religious” trends. It reveals much concerning the PMA philosophies of men such as Peale and Schuller. Those who would embrace the doctrines of these false teachers unintentionally unite with the “Man as God” syndrome.

It is one thing to be confident because “my God is able.” It is another thing altogether to be confident because “I am able” (Phil. 4:13). Peale and Schuller present a body of doctrine that declares that our “unconscious mind[s] ha[ve] a power that turns wishes unto realities when the wishes are strong enough.” Schuller says, “You don’t know what power you have within you!” We are told that through visualization and positive repetitions we can control our circumstances and, often, even the actions of other human beings.

Those who wish to give a little glory to Jesus Christ suggest that we should visualize Jesus. When you get him good and real in your mind (so much so that you can define the color of his eyes, hair, etc.) you can then talk with him in a way far beyond your wildest fantasies. This is nothing new. Man has always found it needful to represent his gods with images. But in Exodus 20:4,5 Jehovah forbade such actions by his children. You cannot do him justice with a chisel or a paint-brush. And it will not be long before you cannot distinguish between the representation and the represented. The Roman Catholic tradition bears this out. The icon is supposedly an “aid” to focusing upon spiritual things, but those of us who have Catholic relatives know the adoration that is given to the stone figures. The point is that it is just as easy to worship an image of imagination as it is to worship an image of stone. Beware! You cannot create God! You cannot manipulate God! The one who attempts to do so might just as well turn to potions and charms.

The growing popularity of Zen Buddhism, Hinduism and various eastern mystery religions is part and parcel with the onslaught of humanism. These religions will Indeed, God’s glory is his own.

Guardian of Truth XXXIII: 6, pp. 174-175
March 16, 1989

By Johnny Stringer

Sadness burdens our hearts as we contemplate the division that exists among brethren in Christ. Some of us cannot in good conscience participate in activities that many churches of Christ engage in. For example, many congregations give money to institutions which have no scriptural right to control the money of churches. Those of us who oppose this institutionalism cannot be a part of churches which engage in it, for our participation in the actions of those churches would violate our consciences. Hence, to avoid participation in what we believe to be wrong, we must separate ourselves from institutional churches. Division, therefore, is inevitable.

Yet, many institutional brethren do not understand why there cannot be peaceful co-existence between institutional and non-institutional brethren. They point out that within non-institutional congregations, there are numerous disagreements. Some do things that others cannot in good conscience do; yet, we tolerate one another so that the peace and harmony of the congregation is not destroyed. For example, there are disagreements on whether Christians may participate in war, be policemen, or have a Christmas tree. God’s word is clear, but in trying to apply biblical principles to the many circumstances of life, brethren do not always reach the same conclusions. In such cases, we exercise the tolerance taught in Romans 14. Why, then, it is argued, can we not be as tolerant with those who disagree with us on the institutional question as we are with those who disagree with us on these other questions?

Two Kinds of Questions

There is a vast difference in the nature of the institutional question and the nature of these other questions-These other questions pertain to private, individual practices. Each individual can practice his belief without affecting anyone else. No one must participate in anything which violates his conscience. Hence, the peace and harmony of the congregation does not have to be affected. This is the kind of questions discussed in Romans 14.

The institutional question, however, is in a different category. It pertains not to the private practice of an individual, but to the collective activity of the congregation. Each individual cannot practice his belief without affecting anyone else; rather, all in the congregation participate. Hence, if some cannot in good conscience participate, the peace and harmony of the congregation is necessarily affected. To apply Romans 14 to a question involving collective activity is to apply it/to a type of question it was not written to deal with.

It is argued, however, that if there are two congregations in an area, one institutional and one non-institutional, then the brethren who are non-institutional do not have to participate in the practice which violates their conscience. They can be members of the non-institutional church; and since they do not have to be involved in the practices they think are wrong, they can exercise tolerance toward those in the institutional congregation – just as they do toward those with whom they differ on questions involving private, individual practices. Hence, the non-institutional and the institutional brethren can overlook differences, accept one another, announce one another’s gospel meetings, etc. Of course, if noninstitutional brethren could exercise such tolerance toward institutional brethren, we could do the same toward churches using instrumental music in worship.

Binding Practices on Others

One reason this is impossible is that institutional brethren bind their unscriptural practices on others. In matters of private, individual practices like those described in Romans 14 no one has the right to bind his practice on anyone else, and Paul forbade such. But when men introduce unscriptural practices into a congregation, they are binding those practices on all who remain in that congregation. People must participate if they are members of that congregation. Similarly, a congregation which engages in these practices binds them on all who would become a part of that congregation.

Those discussed in Romans 14 did not bind their practices on anyone. In matters of private, individual practices, those who differ can be in the same congregation without anyone being bound to participate in a practice he believes to be wrong. We cannot be tolerant of those who bind unscriptural practices on everyone who would be a part of their congregation.

Divisive

Another reason we cannot be tolerant of institutional brethren is that institutionalism is a source of division. Congregations have had to split because it was introduced and many could not in good conscience participate. In view of God’s hatred of him “that soweth discord among the brethren” (Prov. 6:16-19), can we be tolerant of practices that make it impossible for unity to exist and have torn up congregations all over the country?

1 Corinthians 1:10 teaches that we are to speak the same thing, have no divisions among us, and be joined together in the same mind and judgment. This does not mean that there must be no disagreements whatever, for Romans 14 allows for disagreements within limits. In 1 Corinthians 1, Paul is condemning divisions. Hence, the point is that Christians must be in agreement to the extent that they are able to work and worship together in harmony and do not have to divide. Disagreements over collective congregational activity preclude such unity; they are inherently divisive. We cannot be tolerant of practices which make it impossible to have the kind of unity God requires.

Brethren, scriptural unity is possible. God’s teaching regarding collective activity is sufficiently clear that we can reach a common understanding. This must be true, for God requires that we agree to the extent that we can work and worship together; and God does not require the impossible. The problem is not that God’s word is unclear; the problem is the attitudes with which God’s word is approached.

Guardian of Truth XXXIII: 6, p. 178
March 16, 1989

By Greg Gwen

During the recent Nashville Meeting, our institutional brethren frequently attacked the very basic hermeneutical principles upon which we have interpreted and understood God’s word. Specifically, they substantially rejected the concepts of approved apostolic example and necessary inference as being authoritative.

We want to deal with their rejection of necessary inference and its usefulness in the comprehension of God’s will. During the meeting in Nashville, our liberal brethren often asked the question: “Necessary inference: necessary to whom?” We believe that question can be very simply answered.

The American College Dictionary says that to “infer” is to “derive by reasoning; conclude or judge from premises or evidence. ” It further states that “inference” when used in matters of logic is “the process of deriving the strict logical consequences of assumed premises. ” In other words, when we discuss “inference, ” we are talking about drawing conclusions from available information or evidence.

The dictionary also defines “necessary” as “that which cannot be dispensed with.” In the realm of logic, and pertaining to propositions, we are told that “necessary” carries the idea “that the denial of the proposition involves a self-contradiction; that it is impossible for the premises of an (necessary) inference or argument to, be true and its conclusion false.” So then, “necessary,” when used in this sense, suggests something that is absolutely essential, unavoidable, and which cannot be denied.

So then, there you have it. The answer to our brethren’s question is easily answered by nothing more complex than a look at the dictionary for some simple definitions. “Necessary inference: necessary to whom?” The answer is; necessary to anyone who has a logical mind, who can read God’s word and use rational thought processes to reach conclusions. Simply put, necessary influence is necessary to everyone!

Multiplied examples of necessary inference can be shown from the Scriptures. For instance, Matthew 3:16 says, “And Jesus, when he was baptized, went up straightway out of the water.” Note that nothing is said about him going down into the water, but we necessarily infer, and rightly so, that if he came up out of the water he must have previously gone down into the water. This is simple, but it is necessary!

Other cases of necessary inference are more to the point. We have long taught that the authority for a church building is established by necessary inference based upon the command to assemble (Heb. 10:25). If saints must assemble, then there must be a place for such assemblies. Therefore, the command to assemble authorizes a meeting place – a private home, a public place, a rented facility, or an owned building. Such a conclusion is necessary, and anyone with a logical mind will not deny it.

It is rather amazing that our institutional brethren would even question us in these matters. Their arguments are actually self-condemning. These brethren use the Lord’s money to purchase church buildings – elaborate ones in many cases. If necessary inference is not authoritative, then how can they justify these?

It would be interesting, but rather sad, to see any of these brethren in a debate with a qualified denominationalist. Their own arguments against the concepts of approved apostolic example and necessary inference would explode in their faces. Of course, there is little reason for these brethren to engage in such debates, because the doctrine t ey teach is rapidly losing all distinction from that of the religious world in general.

Let us be sure that we are well grounded in all the concepts of Bible authority, and let us “speak as the oracles of God” (1 Pet. 4:11).

Guardian of Truth XXXIII: 6, p. 179
March 16, 1989

By Kenneth E. Thomas

Lately some have created a false idea in the minds of Christians that suggests that a person cannot know for sure that he is saved until he stands before Christ at the judgment and hear him say, “Well done, good and faithful servant” (Matt. 25:21 a). Ask a Christian the question, “Do you, know that you are saved and that, if You died right now, you would go to heaven to be with the Lord?” See for yourself that a number of Christians do not believe that they can know and will not give a definite answer to the above question. I have asked this question and listened to the response a number of times. Usually the answer runs something like this: “Well I don’t know, but I sure hope so. ” Is there a sense of security in such an answer? I am unable to find any joy or assurance in such an answer. Saying “I hope so ” isn’t anything like having hope. Paul says that “we are saved by hope” (Rom. 8:24). This means expectation of things to come, not as the person who says, “I hope so!” They are saying I don’t know for sure. That isn’t the kind of hope that causes one to “with patience wait for it” (v. 25).

Examine Yourselves

While the apostle Paul taught against a person being overly confident or boastful about his standing with Christ saying, “Wherefore let him that thinketh he standeth take heed lest he fall” (1 Cor. 10:12), he nonetheless also taught that one can be aware of his standing with Christ by a self-examination. The passage says, “Examine yourself, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?” (2 Cor. 13:5) To the alien sinner on Pentecost, Peter exhorted, “Save yourselves from this crooked generation” (Acts 2:40). To the brethren at Philippi Paul said, “Wherefore, my beloved, as ye always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling” (Phil. 2:12). If one cannot know for sure he is saved, those who obey the gospel don’t know for sure that their sins were forgiven as Jesus promises when he said, “He that believeth and is baptized shall be saved” (Mk. 16:16). If one cannot know he is saved, self-examination can serve no purpose. James affirms that the person who “looketh into the perfect law of libertyaand continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deeds” (Jas. 1:25; see also 2:14-26, 1:18-24). You can know whether or not you have obeyed the gospel of Christ. You can know whether or not you are “walking in the light as he is in the light” (1 Jn. 1:7). Remaining in fellowship hinges on walking in the light; one can know if he is doing the will of the Lord! Paul said, “Wherefore be ye not unwise, but understanding what the will of the Lord is” (Eph. 5:17). He also admonished the young man Timothy to make effort to rightly divide the word of truth so he would not be ashamed before Christ (2 Tim. 2:15). In fact, Paul reminded Timothy “that from child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus” (2 Tim. 3:15).

There Is A Crown . . .for Me

This great man who said that he had to keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway” (1 Cor. 9:27), was able to say at the end of his earthly sojourn, “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.”

That You May Know

John said, “And this is the record, that God has given to us eternal life, and this life is in his Son. He that hath the Son has life, and he that has not the Son of God has not life. These things have I written unto you that believe on the name of the Son of God, that ye may know that ye have eternal life” (1 Jn. 5:11-13). Now that settles the matter once and for all to the believer! The fact that we have “eternal life” and are “in Christ” doesn’t mean that we cannot by our own free will and actions forfeit such. I chose to believe and obey Christ; I can just as surely choose to cease serving him and go back to serving Satan and cease to abide in Christ. I will cease to possess eternal life if I make such a choice. “If a man abide not in Me, he is cast forth as a branch, and is withered; and men cast them into the fire, and they are burned” (Jn. 15:6). If I abide in Christ and bear fruit, my position becomes more secure as Christ has said, “Every branch that beareth fruit, he purgeth it, that it may bring forth more fruit (Jn. 15:2b).

“Blessed Assurance, Jesus Is Mine”

Christians have been singing this beautiful and reassuring hymn for as long as I can remember, and no doubt before I was born. If one cannot know for sure where he stands with his Lord, what assurance can he have? I suggest there would be none. But as we have seen already, there is much assurance given in the Scriptures. Jesus said to his disciples, “If a man love me, he will keep my words: and my Father will love him, and we will come unto him and make our abode with him ” (Jn. 14:23). Compare this with 2 John 9.

The Spirit Bars Witness With Ours

Denominationalists of various stripe and color have so misused the passages we now consider that perhaps some of our brethren fail to appreciate their significance, and the assurance these passages can bring.

For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear, but ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness that we are the children of God. And if children, then heirs, heirs of God, and joint-heirs with Christ, if so be that we suffer with him, that we may be also glorified together.

The Holy Spirit who revealed the will of God to chosen men in the first century has preserved his will in the New Testament (1 Cor. 2:7-13; Jn. 12:49; 2 Tim. 3:16-17; 2 Pet. 1:3). One is being led by the Spirit when he is believing and practicing that which the Spirit has revealed in the Scriptures. One who does not abide in the teaching of Christ “hath not God” (2 Jn. 9). Some folks have perverted the meaning of these passages to mean that if I feel good about what I believe, this is the Spirit bearing witness with my spirit that I am a child of God. That is not what the verses say! Such as idea has my sprit really doing all of the witnessing! There must be an agreement between what I believe and practice with what the Holy Spirit has revealed to be God’s will for man. “With” means “together.” Let me take some space to give a clear example of what I am saying:

The Spirit Says I Must Believe

In Hebrews 11:6 we read, “But without faith it is impossible to please him: for he that comes to God must believe that he is, and that he is a rewarder of them that diligently seek him.” Jesus said to the Jews of his day, “I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am (the Christ, ket), ye shall die in your sins” (Jn. 8:24). Now if I believe in the one true God and in his Son Jesus Christ, then my spirit agrees or bears witness with the Holy Spirit.

The Spirit Commands Repentance

If the great love story of the cross of the Son of God has touched my heart and moved me to repent because I have believed that God, in love, did for me what I could not do for myself in providing this great sacrifice for my sins, and that godly sorrow filled my heart causing me to change my mind about my actions and turn to Christ, I have repented. The Holy Spirit’s teachings relative to repentance and my spirit bear witness together that I have complied with his instructions. The Spirit says, “Except ye repent ye shall all likewise perish ” (Lk. 13:3) and, “Godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death” (2 Cor. 7:10).

The Spirit Says Confess Christ

Paul says,” With the heart man believeth unto righteousness; and with the mouth confession is made unto salvation ” (Rom. 10:10). In his personal ministry Jesus said, “Whosoever therefore shall confess me before men, him will I also confess before my father who is in heaven” (Matt. 10:32). If I have made a confession with my mouth that I believe that Jesus is the Christ, the son of the living God, then I have done what the Spirit says I must, and my spirit bears witness with the Holy Spirit in this matter (see Acts 8:37).

The Spirit Commands Immersion In Water

Not only does the Holy Spirit through his word command baptism or immersion in water after one believes, repents and confesses faith in Christ, he says the design for baptism is the forgiveness of past sins (Acts 2:38); to wash away sins (Acts 22:16); to get into Christ (Rom. 6:3-4; Gal. 3:26-27); to be saved (1 Pet. 3:20-21); and into the one body (the church, 1 Cor. 12:13). Now I can know beyond a shadow of a doubt if I have been immersed in water for these Bible reasons. If I have, then the Holy Spirit and my spirit bear witness one with the other that I am a child of God. If one claims this witness who has not so obeyed, then he is simply sadly mistaken in the matter; his own spirit may not accuse him, but since the Holy Spirit’s teachings and that person’s claim disagree, the Spirit does not bear witness that such is a child of God. In fact the Holy Spirit says he is still a child of the devil who has not obeyed the gospel of Christ (2 Thess. 1:6-10).

The Spirit Commands Faithfulness

Many people are just sure that all is well with their souls when, by their lives and by their beliefs and practices, it just isn’t so! There are many who have departed from the faith. Oh sure, they are faithful to attend the services of the local congregation and would not think of not partaking of the memorial supper (communion) every Lord’s day, but they do not study God’s word (2 Tim. 2:15); do not try to convert others to Christ (2 Tim. 2:2; Heb. 5:12-14); show no compassion to those in need (Gal. 6: 10; 1 Jn. 3:17; Matt. 25:31-46); do not pray habitually (1 Thess. 5:17; 1 Tim. 2:14); do not give as liberally as they should (Matt. 6:33; 1 Cor. 16:2; 2 Cor. 8,9).

Some believe themselves to be in God’s favor who advocate support of various human institutions from the church’s treasury. Some have the church engaging in athletics and various social activities as functions of local churches of Christ. They feel good about such, but the Spirit authorizes no such activities. The Spirit isn’t bearing witness to these or any other unlawful activities (Col. 3:17; 2 Jn. 9). Yes, if you’re saved you can know it. You now possess eternal life in promise, prospect, and hope. If you are faithful unto death, heaven will be your home by God’s grace (Mk. 10:30). In any case, it will not be by your perfect performance; if so, the Lord Jesus Christ would not have had to die. We stand through forgiveness through the blood of Christ by gospel obedience.

Guardian of Truth XXXIII: 6, pp. 176-177, 183
March 16, 1989