Truth Magazine

By Morris W. R. Bailey

In the preceding article it was pointed out that a proper handling of the Bible requires that we recognize the distinction between the Law and the Gospel. They are distinct as to the medium through whom each was given. The Law came through Moses. The Gospel came through Christ. They are distinct as to whom each was given. The Law was given to Israel, only. The Gospel is for all men. In this article we continue our study of this phase of our subject as we notice . . .

Further Contrasts

In Romans 1:16, 17 Paul wrote, “For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first and also to the Greek. For therein is revealed the righteousness of God from faith unto faith: as it is written, But the righteous shall live by faith.” In these words Paul sounded the keynote of the book of Romans which was a powerful polemic against Judaism in both ancient and modern form. We shall notice a number of implied contrasts in these verses which serve to point up clearly the distinction between the Law and the Gospel.

Power vs. Weakness

Under the first contrast we have for consideration the power of the Gospel as contrasted with the weakness of the Law. Paul said that the Gospel is the power of God unto salvation. Divine power is manifested in various ways. It brought the physical universe into existence (Romans 1:20). It controls the universe (Heb. 1:3). It is seen in the forces of nature — in the warm sunshine and in the refreshing showers that give us fruitful seasons (Acts 14:17). It is seen in the lightning flash, and heard in the roll of thunder. It is seen in the refreshing breeze that brings relief from scorching heat, and in the cyclone that leaves destruction in its path.

But in effecting salvation from sin, it is the Gospel that is God’s power. His creative power cannot save. Nor can his power, as manifested in nature, save. All who are saved must be saved by the power of the gospel. It is indeed “the gospel of our salvation” (Eph. 1:13).

When we speak of power, there is suggested its opposite which is weakness. This was the defect of the Law, insofar as effecting salvation was concerned. Paul said, “There is therefore now no condemnation to them that are in Christ Jesus. For the law of the Spirit of life in Christ Jesus made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and for sin, condemned sin in the flesh” (Romans 8:1-3).

Thus, Paul taught that what the Gospel had the power to do, (make men free from the Law of sin and death) the Law was unable to do because of its weakness. This weakness was no reflection on God who gave the Law. Paul said that the Law was weak through the flesh. It will be observed that the Law required perfect obedience to all of its precepts. To the Galatians Paul wrote, “For as many as are of the works of the law are under a curse: for it is written, Cursed is every one who continueth not in all things that are written in the book of the law, to do them” (Gal. 3:10). This was a quotation from Deut. 27:26. The Law was thus weak through the flesh in that it demanded perfect obedience which the weakness of the flesh made it impossible for man to render.

Divine vs. Human Power

A second contrast between the Law and the Gospel is implied in the expression, of God. The implied contrast is between divine power and human power. Under the Gospel the power that saves us is of God. Thus many passages speak of God as our Savior (Titus 2:10; 3:4; Jude 25).

Concerning the Gospel, Paul said in Rom. 1:17, “For therein is revealed a righteousness of God.” What Paul called salvation in verse sixteen, he called a righteousness of God in verse seventeen. He explains this righteousness of God in Rom. 4:6-8. “Even as David also pronounceth blessing upon the man, unto whom God reckoneth righteousness apart from works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not reckon sin.” Thus righteousness is reckoned, or imputed to those whose sins are forgiven. Since it is God who forgives sins, it is thus a righteousness of God.

Over in contrast to salvation as being of God, salvation, if such had been possible under the Law, would have been of man. It would have been the result of human power, because it would have been due to man’s perfect observance of the Law (Gal. 3:10, 21).

Salvation would thus have been a debt that God owed man (Rom. 4:4). It was the fatal mistake of Israel that they tried to attain to salvation by virtue of their own power. Paul said of them, “For being ignorant of God’s righteousness, and seeking to establish their own, they did not submit themselves to the righteousness of God” (Rom. 10:3).

Salvation vs. Condemnation

A third point of contrast between the Law and the Gospel is seen in the difference in results. Paul tells us that the Gospel is God’s power unto salvation. So the Gospel saves from sin. It is thus called by Paul, “the gospel of our salvation” (Eph. 1:13). Other synonomous terms used by inspired writers are, “Forgiveness of our trespasses” (Eph. 1:7); “Remission of sins” (Acts 2:38); “Blotting out of sins” (Acts 3:19).

In contrast to the salvation offered by the Gospel, the Law condemned. To the Romans Paul said, “And I was alive apart from the Law, once; but when the commandment came, sin revived and I died: and the commandment which was unto life, this I found to be unto death: for sin, finding occasion through the commandment beguiled me, and through it slew me” (Rom. 7:9-11). In 2 Cor. 3:7 Paul spoke of the Law as, “the ministration of death.” In verse nine he called it, “the ministration of condemnation.”

Does this mean that the Law was an unsuccessful experiment on God’s part? God forbid! To the Galatians Paul wrote, “So that the law is become our tutor to bring us unto Christ, that we might be justified by faith (Gal. 3:24). It prepared the world for the coming of Christ by making man sin conscious. “And the law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly” (Rom. 5:20).

Faith vs. Works

The fourth and final contrast between the Law and the Gospel is suggested by Paul’s words, to everyone that believeth. Thus the salvation offered by the Gospel is obtained by faith. “Being therefore justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 5:1). Again, “But now apart from the Law, a righteousness of God hath been manifested, being witnessed by the Law and the prophets; even the righteousness of God through faith in Jesus Christ unto all them that believe, for there is no distinction” (Rom. 3:21,22).

Salvation by faith, however, does not rule out works of obedience. Faith without works is dead (James 2:17). Twice in the book of Romans (1:5; 16:26), Paul spoke of “obedience of faith.” This is obedience that is the result of, or the fruit of faith.

In contrast to salvation by faith under the Gospel, the Law was a system of works. The expression, “the works of the law” occurs six times in the books of Romans and Galatians. The word, “works,” without any qualifying term, occurs many more times when the context makes it clear that it means works of the Law. That the blessings conferred by the Law were conditional upon their perfect observance of these works has been pointed out in Gal. 3:10, where Paul, quoting from Deut. 27:26, said, “Cursed is every one who continueth not in all things that are written in the book of the Law to do them.”

Salvation by faith in Christ and justification by the works of the Law are not only distinct from one another, but they are the antithesis of one another. To the Galatians Paul wrote, “Now that no man is justified by the law before God is evident; for the righteous shall live by faith; and the law is not of faith; but he that doeth them shall live in them” (Gal. 3:11,12). To the Romans Paul said, “For if they that are of the law are heirs, then faith is made void” (Rom. 4:14). Thus in developing the contrast between the Gospel as a system of faith, and the Law as a system of works, Paul, on the one hand, showed that the fact that salvation is by faith, makes impossible salvation by the works of the Law, and, on the other hand, that if salvation was by the works of the Law, it would rule out faith.

The disposition of Israel to seek for salvation by the works of the Law, and not by faith was their ultimate downfall. To the Romans Paul said, “What shall we say then? that the Gentiles who followed not after righteousness, attained unto righteousness, even the righteousness which is of faith; but Israel following after a law of righteousness, did not arrive at that law. Wherefore? Because they sought it not by faith, but as it were by works” (Rom. 9:30-32).

Truth Magazine XXI: 36, pp. 565-566
September 15, 1977

By Mike Willis

In recent weeks, a lot of attention has been focused upon Anita Bryant’s stand against% homosexuality. Since her stand, a number of prominent political figures have announced their support of her petition. Governor Reubin Askew of Florida urged the repeal of a Dade County (Miami) ordinance guaranteeing equal job opportunities, particularly teaching jobs, to homosexuals. Askew, a Presbyterian and the father of two teen-agars, said he would not want “a known homosexual teaching my children.” He said he had no known homosexuals on his staff and would not accept any.

A number of people do not agree with Askew and Bryant’s stand. Personally, I do. I recognize in America that everyone has certain personal liberties. However, another person’s liberties end when they begin to infringe on my rights. I fear that in our attempt to give every minority group the full extent of its rights, we are neglecting the rights of the majority of Americans. I know that this has happened in the laws which have been passed to protect the criminal. As they now stand, the laws of this land protect the criminal more than they protect his victim.

Yet, someone clamors that I am trying to force a set of moral codes upon someone when I try to keep homosexuals from being teachers. So what? Is it wrong, to demand that school teachers have a moral code or conform to a given moral code? Do we not demand that school teachers not be known as habitual murderers, thieves, arsonists, etc.? Is this not the enforcement of a moral code upon a person? Really, the only question which must be faced is not, “Are we going to enforce a moral code upon someone else?” but which moral code are we going to enforce?”

The moral code which is presently being accepted with reference to homosexuality is “to each his own.” That is, if a person enjoys the homosexual life-style let him live it and let no one try to degrade him for living that style of life. If that moral code works with reference to homosexuality, we should be able to apply it to other ethical problems. If T want to be a thief, lei me be a thief and let no one try to criticize me; if I want to be a murderer, let me be a murderer and let no one criticize me for it; if a woman wants to be a prostitute; let no one criticize her for it and certainly do not arrest her for violating the law. Otherwise, you will be trying to legally enforce a moral code upon the whole society! I think you can see that this would lead to social anarchy.

The charge that you will be guilty of trying to enforce the Christian ethical code upon the whole society is nothing but a smokescreen to cloud an ethical issue which anyone in his right mind knows is both criminal and sinful. It falls into the same category as rape, prostitution, and sexual abuse of children. It should be enforced in the same way.

Some months ago, I saw a program on one of the public television stations in Indianapolis on which three confessed homosexuals tried to defend their sinful behavior. They commented on the trend of modern psychiatry to treat homosexuality as a sickness; the homosexuals rightfully contended that homosexuality was not a sickness. It was something into which each entered of his own volition. The problem which these had, however, was that they would not admit that homosexuality was a sin. They wanted to treat it as an acceptable form of sexual expression. One of the three was a priest from some denomination. He had the audacity to leave the impression that the Bible approved of homosexuality. A more blatant perversion of the Bible cannot be imagined. Here are some of the Bible passages which speak of homosexuality:

“You shall not he with a male as one lies with a female; it is as abomination” (Lev. 18:22).

“If there Is a man who lies with a male as those who He with a woman, both of them have committed a detestable act; they shall surely be put to death. Their bloodguiltiness is upon them” (Lev. 20:13).

“Or do you not know that the unrighteous shall not inherit the kingdom of God? Do not be deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor homosexuals . . . shall inherit the kingdom of God” (1 Cor. 6:9-10).

Personally, I would have more respect for the homosexuals if they would come right out and say that they did not care what the Bible says and that they were going to live how they want to live regardless of what God says than when they dishonestly try to leave the impression that God approves of their homosexuality. My friends, God detests homosexuality and considers the man who practices it as a sinner doomed to hell.

Why is it that homosexuality has increased so much in recent years? Again, I think that the Bible has the answer to this question. The society which has decided to disregard God and walls in its own way is headed down the road to destruction. It will become more and more morally corrupt. This the plain statement of Scripture. Paul said,

“For even though they knew God, they did not honor Him as God, or glue thanks; but became futile in their speculations, and their foolish heart was darkened. Professing to be wise, they became fools, and exchanged the glory of the in. corruptible God for an image In the form of corruptible man sad of birds sad four footed animals and crawling creatures. Therefore God gave them over is the lusts of their harts to impurity, that their bodies might be dishonored among them. For they exchanged the truth of God for a He, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. For this reason God gave them over to degrading passion; for their women exchanged the natural function for that which is unnatural, and in the same way also the men abandoned the natural function of the woman and burned in their desire towards one another, men with men committing indecent acts and receiving in their own persons the due penalty of their error” (Rom. 1:22-27).

Let us examine the steps which led to the sodomy which is condemned in v. 27:

(I) “For even though they knew God, they did not honor Him as God.” The beginning of the moral degradation into which today’s society has fallen is the repudiation of God’s right to dictate to man the kind of life which he should live. When a society decides to “ban the Bible” and “eliminate prayer,” it has taken the first steps toward moral degradation. We are where we are today because man has decided to no longer worship, adore and obey God Almighty.

(2) “Professing to be wise, they became fools.” Thisis the second step of the road to moral degradation. When God has been removed as the spokesman who determines what is right and what is wrong, man has no objective criterion left by which he can determine what is right and wrong. This is the situation in America today. Our “wise men” are desperately trying to decide what is to be considered pornography and what is not; they are more and more leaning toward legalizing prostitution. Already they have legalized gambling, adultery, and other sins. Man in his wisdom has become a fool!

(3) “God gave them up.” God will only tolerate so much of this kind of conduct before altogether turning his back upon the society which practices it. From the description which is contained in the latter part of Romans 1, I am about to conclude that God has already given America up. The next step is already in progress.

(4) “For this reason God gave them over to degrading passions.” The degrading passions are manifest on every hand. Every minute market in America is filled with pornographic literature which features anything from plain nakedness to homosexuality, to sexual abuse of children, to sexual intercourse with animals. The papers in America are filled with advertisements of pornography films. Abortion clinics are even allowed to openly advertise.

And now, homosexuality begins to show itself once again. The pornography, fornication and adultery which are so prevalent in every aspect of modern society is the seed bed which has produced the harvest of homosexuality which we are now experiencing. The degrading passions are already here. Just how much longer God will allow a nation which is so filled with sin to exist is something which bothers me more and more each day. My knowledge of God’s word convinces me that He will not tolerate it forever; soon He will bring judgment against this nation, although the form which it will take is not known to man.

Conclusion

In the meantime, we who are following God’s word must do what we can to live righteously. I remind you that for want of ten righteous souls, Sodom and Gomorrah were destroyed. We can also try to influence our neighbors to become Christians. But, most of all, we must be careful not to be deceived by the wise men of the world into believing that sins, such as homosexuality, are acceptable forms of sexual expression. So long as we hold on to the authority of God’s word, this will never happen.

Truth Magazine XXI: 36, pp. 563-565
September 15, 1977

By Larry Ray Hafley

“Give me six lines written by an honest man, and I will find something in it with which to hang him” (Cardinal Richelieu, as quoted by Henry Kissinger, who was quoted by James Reston, “The Commercial Appeal,” Memphis, Tennessee, April 17, 1976, p. 6).

The devil walks about seeking whom he may devour. Some read about seeking whom they may hang. It is always proper, even in six lines or less, to point out error, but one must be careful lest envy, jealousy and pride cause him to go mote hunting as per Matt. 7:1-5. The cause of truth and righteousness is too important to be burdened with selfish arrogance and egotism. In controversy, issues must remain primary and basic. A personal vendetta results in a number of negative goals. First, the one in error enlists sympathy. Second, the cause of truth is evil spoken of. Third, the reprover loses his influence for good. Fourth, the rebuker loses his soul.

Men often become so tied to false doctrine that their very name is synonymous with error. There is nothing inherently wrong with marking those who lead away disciples (Rom. 16:17; 2 Tim. 2:16-18; Titus 1:10-13). Judgment and discretion must be used, but to shrink from direct, personal conflict is as inexcusable as the afore mentioned personal vendetta. So what can be done? Keep your heart with all diligence, pray, do your duty toward the truth, hate every false way, and love the souls of men.

Meantime, give me six lines written by a dishonest man, and I will try to find something in them with which to help him.

Truth Magazine XXI: 36, p. 562
September 15, 1977

By Luther Blackmon

I read an article somewhere in which a woman was being given advise on the matter of “holding a husband.” The counsellor’s advise was, “If you want to hold a man you must first set him free.” Sounds paradoxical, but good advice I think. I’m not an expert on such matters, but I think she meant that the best way to hold a man is to let him feel that he is not being “held.”

I read another story, and this one was hypothetical. A man fell over a cliff, and a few feet below the edge he caught a bush that grew out of the side of the cliff. He was terrified and began praying. The story has it that the Lord answered him audibly and said, “What is it you want?” “Save my life,” the man pleaded. “Do you believe that I am able to save you?” the Lord asked. “Oh, yes, I believe.” “What would you be willing to do to show that faith?” asked the Lord. “Anything! Anything at all!” the fellow said. “Then turn loose that bush,” came the answer. This sounds paradoxical, also, but there is illustrated in this story a principle of divine truth. This is particularly apropos of the matter of giving.

We Receive by Giving

In my preaching on giving, I have stopped putting the emphasis on “paying the bills” and “meeting the budget.” I do not mean to minimize the importance of money in the Lord’s work. The more money we have to use, the more work that can be done. But our preaching on giving ought to emphasize the need of the giver more than the need of the money. Paul calls giving a grace (2 Cor. 8:6, 7). Grace is something God does for us, not something we do for Him. And giving our means into the Lord’s work is a favor of the Giver. Why else would the Creator of the world, the Giver of life and the Father of our spirits ask us to give? Does anyone think that God needs our money? Don’t we realize the God could have preached the gospel to the whole world, relieved all the needy and edified all the saints to perfection, without a penny of our money or an effort of any kind on our part if He had chosen to do it that way? What’s the matter with us? When you hear some poor miserable imitation of a Christian complaining about how the church is always needing money, and how the “Bible says charity begins at home,” just tell him to stick his money back into his pocket and save it to buy himself an air-conditioner to take with him when he dies. Because what little he gives would not help the work much and it won’t do him any good at all unless he changes his attitude.

Paul not only says that giving is a “grace,” but that “God is able to make all grace abound towards you; that ye, always having all sufficiency in all things, may bound unto every good work . . . . now he that ministereth seed for the sower both minister bread for your food and multiply your seed sown and Increase the fruits of your righteousness” (2 Cor. 9:8, 10).

This simply says that if you will use what God has given you that He will give to you again so that you may abound in His work. This does not mean that God will give you back more dollars and cents than you gave, necessarily. And if you increase your giving because you think you will get back more money than you gave, you have missed the point. Forget it, and start over. However, I doubt that I need say this. But if we “give ourselves to the Lord” as did the Macedonians (2 Cor. 8:5), and consider always that what we have is His rightfully; if we obey the divine injunction to give “cheerfully” and as we “are prospered,” because we want to give it and without considering what we are going to get in exchange, we shall receive abundantly. I believe the passage teaches that this blessing will include material prosperity. But not many of us are willing to trust the Lord to do what He would have us do. We are not willing to “let go” that we might “hold on.”

Truth Magazine XXI: 36, p. 562
September 15, 1977