Truth Magazine

By Keith Sharp

For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law till all be fulfilled.

“All a man really has to do to be saved is keep the Ten Commandments.” This was the reply a man once made when I inquired, “Do you know what to do to be saved?” His attitude is common. He, as others, makes a distinction between “ceremonial” law of the Old Testament and “moral” law. He contends that the ceremonial portion of the Old Covenant was removed as law, but the moral part, meaning the Ten Commandments, was retained.,In proof of this contention, people cite Matthew 5:18:

Does this verse teach that the Ten Commandments are still our law?

According to the Lord in Matthew 5:18, “one jot or one tittle” would not pass from the law until the designated time. The “jot” was the Hebrew letter “yodh,” comparable to the Greek “iota.” Made like an apostrophe, it was the smallest letter in the Hebrew alphabet. A “tittle” was the tiny mark on some Hebrew letters which distinguished them from others. It was similar to the dot of an “i” or cross of a “t.” Jesus was not merely speaking of the Ten Commandments. He was speaking of all the law of Moses, down to the smallest letter and tiniest mark. If this means the law is still in effect, we are duty bound to keep all the law, including the smallest details of animal sacrifice, burning of incense, priestly garments, etc. One cannot simply choose the part of the law he wishes to keep and let the other go. If you keep any of the law of Moses, you are obligated to keep it all (Gal. 5:3). If you violate any part of the law, moral or ceremonial, you have violated the entire law (Jas. 2:10). Thus, since the verse proves too much for those who advocate keeping the Ten Commandments as law, it proves nothing for their position.

In reality, the Old Testament, including the Ten Commandments, has been abolished as a law. In Rom. 7:1-7 Paul declares Christians “are become dead” to “the law” which demanded, “Thou shaft not covet.” But this was one of the Ten Commandments (Ex. 20:17). Thus, the Ten Commandments are a part of the law to which we are dead.

Does this mean we are free to covet? No, for Christ said, “beware of covetousness” (Lk. 12:15). How can this be? The laws of Mexico forbid murder. But I am not under the laws of Mexico. Am I therefore free to murder? No, for the law of the State of Texas, under which I am judged, also forbids murder. The law of Moses forbids covetousness. I am not under the law, but I am not free to covet, for the law of Christ, by which I shall be judged (Jn. 12:48), also forbids covetousness. And so it is for all the ten commandments save the Sabbath law.

But, did Christ not say the law was to continue “Till heaven and earth pass away”? No, he added another stipulation. He also said, “till all be fulfilled.” Suppose a worker on strike were to threaten, “Till heaven and earth pass away, I will not go back to work, till I receive a pay raise.” Would you think the man was vowing never to return to work? No, he simply would be declaring he would never return to the job until a condition was met-a pay raise. Even so, Christ revealed that the law would never pass away until a condition was met-“till all be fulfilled.” If the employee received his wage increase, he would return to work. That is the necessary implication of his statement. If all were fulfilled, the law would pass away. This is the necessary implication of the Master’s statement.

Has all been fulfilled? Yes, this was Jesus’ express purpose toward the law (Matt. 5:17). The law, including the Ten Commandments, having fulfilled its purpose by bringing us to Christ, has been abrogated as a law by His death on the Cross (Gal. 3:19-25; Col. 2:14-17). Do not sacrifice your freedom in Christ by returning to the bondage of the law.

Truth Magazine XXI: 46, pp. 726-727
November 24, 1977

By Ron Halbrook

For the truth’s sake, we must “keep the unity of the Spirit . . . even as ye are called in one hope of your calling” (Eph. 4:3f). When men obey the gospel of Christ, they are thus united by Christ in the ONE HOPE of Scripture. At the final resurrection of all the dead, men will be judged according to their lives (Jn. 5:28f; Eccl. 12:13f). The wicked will depart “into everlasting punishment: but the righteous into eternal life” (Matt. 25:31ff). Christians are begotten “unto a lively hope,” “to an inheritance incorruptible, and undefiled, and that fadeth not away, RESERVED IN HEAVEN for you” (1 Pet. 1:3ff). This reward by God’s love, mercy, and grace, Christians joyfully anticipate-“for we are saved by hope” (Rom. 8:24). God’s plan for unity includes the ONE HOPE.

A major cause of religious division is the popular fascination with various Millennial speculations. There are as many hopes as there are Millennial theories today, creating confusion, contradiction, and division in the name of religion. False predictions, empty promises, and twisted interpretations of Scripture abound. Souls are subverted. Skepticism is a result. A prime example of such unscriptural speculation is a series of articles entitled “Repent, Repent He Cried,” circulated by one Stephen Tolin of Antioch, Tennessee. We must “search the scriptures” in order to “try the spirits” (Acts 17:11; 1 Jn. 4:lff). The great traditions of freedom of religion and of the press guarantee the reading public the right to examine both sides of any proposition. Intelligent study and debate are essential to informed faith and practice in religion, as in all walks of life.

1. Notice that the foundation of all millennial theories (theories of Christ returning for a physical kingdom on earth) is the old Jewish error concerning the nature of the kingdom promised. The Jews wanted Jesus to establish a physical kingdom on earth and would have accepted him on that basis (Jn. 6:15). They rejected him because his message was of spiritual life and not national power (Jn. 6:63). “My kingdom is not of this world’=no political promises, no fleshly armies, no physical battles, no earthly crowns (Jn. 18:36). Christ is NOW sitting on his throne (Acts 2:33-36). His kingdom is a spiritual rule in the hearts and lives of men, in spiritual battle, with spiritual promises (Acts 2:37ff; Rom. 14:17; Eph. 1:3; 2:19; 6:l0ff). When we are buried with him in the waters of baptism because of faith in God, we are delivered “from the power of darkness” and are NOW “translated into the kingdom of his dear Son” (Col. 1:13; 2:12).

2. Mr. Tolin says Christ announced the kingdom of heaven as “at hand.” It was a promise to the Jews which God would never annul-a promise of the Kingdom to be “set up in Jerusalem” with “Our Lord as King.” Mr. Tolin confuses the physical promises of “a great nation” and “a land” with the ultimate promise of a spiritual kingdom: “In thee (Abraham) shall all families of the earth be blessed” (Gen. 12:lff). The former two were fulfilled in history, as God was preparing a land and people for the appearance of a Savior (Josh. 21:43ff). Nothing remains of those promises yet to be fulfilled, for the ultimate promise has been fulfilled in Christ (Gal. 3:8-29). Christ is NOW king in keeping with the promise (Acts 13:32ff; 2:36). The day when “the Lord shall be king” and “living waters shall go out from Jerusalem” is the same day that a fountain is open “for sin” (Zech. 13:1; 14). `Now is the day of salvation” (2 Cor. 6:2; Matt. 26:28). We obey the gospel, are washed in his blood, and he rules over us!

3. For denying Christ, the Jews have been in “outer darkness . . . until 1948, a sign of our Lord’s coming,” says Mr. Tolin. Date setting and reading characterize Millennial theories, but modern Israel is not in Luke 21. Christ spoke there of events to happen in the time of his listeners, i.e. Jerusalem’s fall and the end of the Jewish system (v. 32).

4. Mr. Tolin says the Holy Spirit “hinders Satan and His anti-Christ,” so while Christians are on earth (awaiting a theorized “Rapture”) “the Anti-Christ cannot be revealed.” Anti-Christ just means opposed to Christ and his will, hence lawless or sinful. The spirit of lawlessness was working in Paul’s time, though the inspired men labored to restrain it (2 Thess. 2:7). The Apostles warned that this spirit of sin would work even among some of God’s people, and John said in his time, “Even now are there many anti-christs” (1 Jn. 2:18; 2 Jn. 2:7). There still are!

5. The Jews were not forgiven in the Age of Moses nor “In this age of grace” but will be “in the Millenium (Kingdom Age),” claims Mr. Tolin. Christ is on his throne now, the day of salvation or forgiveness is now, and both Jew and Gentile are saved by the gospel of Christ now (Acts 2:33; 2 Cor. 6:2; Rom. 1:16). Tolin’s theory involves a national, physical salvation.

6. The “New Birth” occurs “the second” we believe in Christ, says Mr. Tolin, as with Abraham. The question is, when does faith save? The faith that. saved Abraham “obeyed” God, and our new birth is “of water and of the Spirit” (Heb. 11:8; Ja. 2:21ff; Jn. 3:5). When faith moves us to repent of sin, confess Christ, and be baptized in water, we are born again by faith (Jn. 3:5, 16; Mk. 16:16; Acts 2:38; Rom. 10:10; Gal. 3:26f).

7. Mr. Tolin offers two distinct hopes, but the Bible requires “one Hope.” The Jew has the hope of remission of sins in Christ (“Heavenly things,” “spiritual seed”), but, again, he can hope to “inherit the Land of Palestine” (“Earthly things,” “carnal seed”). Tolin identifies the latter with prophetic statements about the blessings of David’s rule, but Peter said that is fulfilled in Christ’s present rule (Acts 13:32-38).

8. Mr. Tolin claims the testing of 1 Cor. 3:9-15 means in our final reward, “All Christians won’t be happy over there.” Final Judgment-a test “as by fire”-will reveal whether one’s converts to Christ have continued faithful. In any case, “God shall wipe away all tears from their eyes,” so that the bliss of the righteous in eternal fellowship with God will be complete!

Rather than dividing over many speculative hopes, believers in Christ can unite upon the one Hope revealed in scripture (Eph. 4:4; 2 Jn. 9).

Truth Magazine XXI: 46, pp. 725-726
November 24, 1977

By Mike Willis

There are many characters who appear on the pages of the Bible of whom we know very little. Some of them appear so briefly that we know little more than their names and not even that much about many others. Yet, a study of the characters of the Bible is a very profitable study inasmuch as one can learn from the positive and negative attributes of others. I would like to consider the character of Eli for this week’s editorial.

Eli was the next-to-last judge of Israel. He followed Samson as judge over Israel and was confronted with the same Philistine oppression which Samson faced. In addition to being a judge, Eli was also the high priest over Israel; he was the first to hold both of these offices at the same time. Because of these positions which he held, he was a very influential man. Yet, he was not without fault.

Eli’s Conduct Toward His Sons

One of the most notable things recorded in connection with Eli is with reference to his two sons, Hophni and Phinehas. These two men served as priests, although they were very worthless men (1 Sam. 2:12). When they offered the sacrifices to God, rather than taking their authorized share of the offering, they took as much as they wanted (1 Sam. 2:13-14; Lev. 7:29-34). In addition to that, they took this portion before the fat had been burnt as a sweet odor to God (1 Sam. 2:15; Lev. 3:3-5,16). Consequently, the people despised the offerings which they made to God (1 Sam. 2:17). The conduct of these men brought the worship of the Lord into disrespect among the people. These two sons also committed fornication with the women who were assigned to serve in the Temple (1 Sam. 2:22).

Eli was very much aware of his sons’ sins. The report of their conduct circulated among the people (1 Sam. 2:23-24) and he knew of it (1 Sam. 3:13). Indeed, he even administered a mild admonition to his children to persuade them not to sin before God (1 Sam. 2:23-24). Yet, that was not enough. Eli was high priest and judge over Israel. He was in a position of authority and responsible for the worship which was offered to God. Whereas he should have dismissed his sons as priests, he continued to let them serve.

God looked down on this sorry scene and sent a “man of God” to Eli. He told Eli that he had honored his sons above the Lord (1 Sam. 2:29) because he did not rebuke them (1 Sam. 3:13). Inasmuch as Eli was in a position to remove his sons from serving as priests, he committed sin because he would not stand up against them and demand that they quit serving as priests while guilty of so much sin. He lacked the righteous indignation which Jesus manifested when He cleansed the Temple (Jn. 2:13-17). Writing in the International Standard Bible Encyclopedia, A. C. Grant said, “The character of Eli, while sincere and devout, seems to have been entirely lacking in firmness. He appears from the history to have been a good man, full of humility and gentleness, but weak and indulgent. He is not a strong personality; he is always overshadowed by some more commanding or interesting figure” (Vol. II, p. 928).

I am afraid that many of us are going to be guilty, as was Eli, of lacking the moral fiber to withstand sin. Here are some areas in which we commit a sin similar to that which Eli committed:

a. Lacking righteous indignation. We have become a gutless people-men with rubber backbones. We had rather bend to accept any doctrinal departure from the truth rather than to fight it. Indeed, about the only sin which some men in this country know is the “sin” of withstanding sin. Look around you! The American people can tolerate the Gay Rights Movement but are indignant toward people such as Anita Bryant who oppose it. Americans can tolerate the endorsement of lesbians as priests but will not tolerate the men who oppose it. In the church, brethren can tolerate men who preach another gospel and introduce Calvinism to the churches but they cannot tolerate the men who stand opposed to these false teachers. We need to wake up to the fact that we are becoming more and more susceptible to a “peace-at-any-price” approach toward doctrine. We lack backbone to withstand the advances of sin.

b. Honoring our children above the Lord. Eli also sinned in that he did not remove his sons as priests before God; he honored them above God. In a similar fashion, some parents honor their children above God. I have seen cases in which the church was forced to withdraw from some ungodly children. The reaction of the parents was that they bad-mouthed the elders or quit attending services. Parents are willing to defend their children above the god-fearing elders even though they admit that their children are guilty of sin.

c. Failing to restrain our children. Some of us are tainted with the philosophy of modern psychiatry which teaches that children should not be restrained lest they grow up inhibited. Consequently, we see children of Christians who sass their parents or otherwise act anyway they so please. Parents who so conduct themselves toward their children are guilty of sin before God.

God’s Judgment Against Eli’s House

Because of Eli’s sins with reference to his sons, God brought judgment against Eli’s house. He sent a “man of God” to foretell God’s judgment. He foretold (1) that the descendents of Eli would die at an early age, (2) that Hophni and Phinehas would die on the same day, and (3) that another family of Aaron would be given the office of high priest. Shortly thereafter, the word of the Lord came to Samuel in the night. This revelation from God stated virtually the same thing: God’s judgment against the house of Eli. The next morning, Eli demanded that Samuel tell him the message from the Lord (1 Sam. 3:17). (Notice Eli’s burning desire to know the will of God. His example deserves imitation today.) When Samuel related the word of the Lord to Eli, the aged high priest said, “It is the Lord; let him do what seems good to him” (1 Sam. 3:18).

Eli’s submission to the will of the Lord reminds us of the prayer of Jesus in the Garden of Gethsemane. He prayed, “. . . let this cup pass from Me; yet not as I will, but as Thou wilt” (Mt. 26:39). Eli quietly submitted to the will of the Lord. He was not like so many who become bitter toward the Lord and complain about their lot in life. Instead, Eli submitted to the Lord’s will, even though he did not like it.

Eli’s Love For The Lord

Sometime after this prophecy, the Israelites engaged the Philistines in battle. At the first encounter, 4000 Israelites died on the battlefield (1 Sam. 4:2). In desperation, the people had Hophni and Phinehas, the two sons of Eli, to bring the ark of the covenant to lead the children of Israel into battle. In the following battle, 30,000 Israelites died, Hophni and Phinehas were killed (in fulfillment of the prophecy that both of Eli’s sons would die in one day), and the ark of the covenant was captured by the Philistines.

The aged Eli sat by the gate at the tent of meeting to await news of the battle. His heart trembled for the ark of God (1 Sam. 4:13). Finally, a messenger came to report the news of the battle. When Eli heard that the ark of the Lord was captured, he fell over backward, broke his neck, and died. The Scriptures specifically state that Eli did not die when he heard of the defeat of Israel or when he was told that both of his sons had died. Rather, Eli died when he was told that the ark of the covenant was taken by the Philistines. (Perhaps he had learned to honor God above his sons at this time in his life.) Eli’s concern for the ark manifests his love for the Lord.

Too many of us today fail to manifest this kind of concern over matters pertaining to the Lord and His church. We fret more about a scratch on our new car than over internal problems in the church. We stay at home from worship for any earthly reason. We could care less when we hear that false teachers are ravaging the flock. We need more of Eli’s concern for matters pertaining to God. We need’ men who love the Lord enough to shed tears over matters pertaining to His church. We need men who love the Lord enough to prepare themselves to serve in His church. We need men who are concerned for the lost and are willing to work to lead them to salvation. We need men like Eli who truly love the Lord.

Conclusion

Let us learn lessons from Eli. Let us not make the same mistakes which he made but let us emulate his positive attributes. “For whatever was written in earlier times was written for our instruction, that through perseverance and the encouragement of the Scriptures we might have hope” (Rom. 15:4).

Truth Magazine XXI: 46, pp. 723-724
November 24, 1977

By Dan Rogers, III

In Ephesians 5:17 Christians are admonished: “Wherefore be ye not foolish, but understand what the will of the Lord is.” This divine advice should be heeded by all for an understanding of the Scriptures is essential in the life of every child of God. As Jesus so states, “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 who is in heaven” (Matt. 7:21). If one is to attain the eternal reward of heaven, then he must do God’s will. However, one can not do God’s will if he does not know and understand it. Thus, we see the importance of understanding the Scriptures.

As one seeks to properly understand the Scriptures, the basic principles of biblical interpretation cannot be ignored. If they are, one will not come to a correct understanding of God’s word. There are a number of important principles of biblical interpretation that must not be ignored. Of these, we especially want to consider two in particular.

First, in order to understand the teaching of the Scriptures concerning any subject, all Scriptures that deal with that subject must be taken into consideration. When one fails to do this, the result is error. To illustrate this principle, let us consider the subject of salvation. In general, the religious world teaches that salvation is by faith only. Such a conclusion is reached because of passages such as John 3:16, Acts 16:31, and Eph. 2:8, which emphasize faith. Admittedly, if this were all that the Scriptures taught concerning salvation, then the conclusion that salvation is by faith only would be valid. However, this is not all that the Scriptures have to say in regard to salvation. Other passages, such as Mark 16:16, Acts 2:38, and Rom. 10:9-10, to mention only a few, indicate that in addition to faith, the acts of repentance, confession, and baptism are also essential to salvation.

Unfortunately, the religious world chooses to ignore these passages, considering only those passages that deal with faith. As a result, due to their failure to consider all of the Scriptures dealing with salvation, they are engulfed in soul-condemning error. Indeed, as can be seen from this, if one is to understand the teaching of the Scriptures concerning any given subject, then all Scriptures that deal with that subject must be taken into consideration.

Then notice a second principle. Anytime passages of Scripture are seemingly .contradictory, we have an indication that something is terribly wrong with our exegesis. Either the Scriptures are in fact contradictory, or else one’s understanding and interpretation of those Scriptures is erroneous. For some, the choice as to which is the correct alternative may be difficult. However, if one believes all of God’s word to be truth (John 17:17; Psa. 119:160), and if he believes that every Scripture is indeed inspired of God (2 Tim. 3:16-17), the choice is anything but difficult. The problem lies, not with the Scriptures, but with that one’s interpretation and understanding of the Scriptures.

As an illustration of this, let us once again consider those who advocate the doctrine of faith only. Indeed, the passage of Eph. 2:8 states: “For by grace have ye been saved through faith; and that not of yourselves, it is the gift of God.” It is one thing to accept the passage as Paul stated it, but it is quite another thing to interpret the passage to mean salvation by faith only. To interpret Eph. 2:8 as teaching salvation by faith only is to contradict what other passages of Scripture teach. For example, consider Mark 16:16. The passage states: “He that believeth and is baptized shall be saved . . . .” If, as according to the interpretation of many, salvation is by faith only, Mark 16:16 contradicts Eph. 2:8. On the one hand, if salvation is by faith only, it is not by faith and baptism. On the other hand, if salvation is by faith and baptism, it is not by faith only. Which is it? Both passages are in the New Testament.

Obviously, as already stated, in that the Scriptures are inspired of God, they are not contradictory. In any instance where the Scriptures are seemingly contradictory, the problem is that, rather than the Scriptures being contradictory, one’s interpretation and understanding of the Scriptures is erroneous. As such, when the Scriptures are properly interpreted and understood, there will be no seeming contradiction.

As Paul stated in 2 Tim. 2:15, “Give diligence to present thyself approved unto God, a workman that needeth not to be ashamed, handling aright the word of truth.” Many, including liberal brethren, are not properly handling God’s word and do not have a proper understanding of it because they do not follow the above basic principles. If they only would, much denominational error and much liberal error among brethren could be quickly removed from the lips of men. “Wherefore, be ye not foolish, but understand what the will of the Lord is!”

Truth Magazine XXI: 46, p. 722
November 24, 1977