Truth Magazine

By Irvin Himmel

Broadly speaking, astrology is a pseudo-science which pertains to the celestial bodies and their influence on human affairs. It has its :roots in the ancient paganistic religions. From Babylon it spread to other parts of the world. It is not surprising that men who worshiped the sun; moon, and stars would suppose that these heavenly bodies had control of human destiny.

“Judicial astrology” is the philosophical concept that man is a miniature replica of the universe, so each person reflects in himself and his circumstances the pattern of the heavens at the time of his birth, and that the pattern of the heavens at that time describes that person. The horoscope is a chart by which it is claimed that one may learn what is in store for him.

Astrology appeals to people who have a strong desire to know the future. In this age of frustrations, fears, and uncertainties, instead of turning to the Bible, God’s revelation of His will, large numbers of people are turning to astrology.

Recently someone handed me a newspaper clipping of an article by John R. Hawkins, a member of the American Federation of Astrologers. This gentleman shows more bias than objectivity in his attempts to make the Bible uphold astrology.

First, Mr. Hawkins takes us back to Gen. 1:14-16, where God said, “Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years …… This passage says absolutely nothing to the effect that these heavenly lights have control over all human affairs. They are signs declaring the glory of God (Ps. 19:1), signs by which we may find the point of the compass, and signs of changes in the seasons. What the astrologer needs is a proof text that these luminaries are signs of what is going to happen in each individual’s span of life.

Hawkins remarks, “In the New Testament we find Christ referring to the weather in relation to the sky.” So what? The fact that the sun, moon, and other celestial bodies have bearing on weather conditions, changes in the seasons, and the like gives no proof that they determine such human affairs as romance, marriage, business transactions, state of one’s health, and personality makeup.

Jesus rebuked the Pharisees and Sadducees for being able to read weather signs but not the signs that the times of the Messiah’s reign were at hand. The “face of the sky” and the “signs of the times” (Matt. 16:1-4) were altogether different. He referred them to the sign of the prophet Jonah, which was not an astrological sign, but the prophet’s miraculous deliverance from the whale (Matt. 12:38-40). Hawkins jumps from this to the “sign of His coming” in Matt. 24, and like the premillennialists, confuses what Jesus said about abnormal conditions prior to the destruction of Jerusalem and what He said later in the chapter about His personal return. I judge that it has not occurred to Hawkins. that the language of Matt. 24:29 could be figurative (Compare Ezek. 32:1-10; Isa. 13). The professional astrologer wants people to think that wherever the Bible mentions a sign it is to be understood as an astrological sign. Jesus did not endorse astrology.

“Tradition has Abraham as an astrologer and mathematician. No wonder God referred to Abraham in relation to the stars of heaven,” says Hawkins. Tradition is not reliable. Jesus taught that men often make void the word of God through their “tradition” (Mk. 7:13). One does not need to be a disciple of astrology to be impressed with the heavens! To reason that Abraham was an astrologer because God said his seed would be as the stars of the heaven (Gen. 22:17) is about like arguing that Abraham was an oceanographer because God said his seed would be as the sand upon the sea shore.

Astrologer Hawkins contends that Joseph understood the meaning of the sun and moon and the eleven stars in his dream (Gen. 37:9), so this must have been knowledge passed down from Abraham to Isaac to Jacob and his sons. “If Joseph knew the meaning of the sun and moon, surely he wouldn’t have stopped there: he would know the significance of the other planets.” What logic! One simple fact is completely overlooked: Joseph knew what the symbols in this dream meant for the same reason he knew the meaning of the symbols in the dreams of the baker, the butler, and Pharaoh. Interpretations belong to God (Gen. 40:8; 41:16). It was God, not astrology, that gave understanding to Joseph.

Hawkins even attempts to line up Paul on the side of the astrologers. “Paul understood that the planets had differing power that God had set in order.” This is supposed to be inferred in 1 Cor. 15:39-44. Read the passage and you will find that Paul no more said that than he said the fishes have differing intestinal systems that God set in order! Mr. Hawkins assumes that if someone in the Bible refers to the sun, moon, or other heavenly bodies in any way he (1) was an astrologer, (2) had been taught astrology, or (3) endorsed astrology. His arguments to prove astrology by the Scriptures are too weak to stand un under close examination.

Astrologers were among the “wise men” called in by Nebuchadnezzar in Dan. 2, but they were powerless to make known the secret which God revealed by His prophet Daniel. The real answers to life’s problems are found in the revelation of God recorded in His Word, not in the silly predictions of astrological charts.

In Isa. 47:12,13, “the astrologers, the stargazers, the monthly prognosticators,” are classed with “enchantments” and “sorceries,” The Israelites were warned against the “observer of times,” “an enchanter,” and other deceivers (Deut. 18:9-12).

One woman is reported to have stayed in bed for a week because the signs were not right for her to leave the house. This illustrates the fatalistic philosophy of astrology. The sincere Christian follows the Bible, not a horoscope. He trusts in God, not an astrological diagram. He knows that he has freedom of choice rather than supposing the stars control his course.

Truth Magazine, XX:2, p. 13-14
January 8, 1976

By A. C. Grider

We are living in a time when people could “care less” for spiritual matters. Hence the title which stands at the head of this article. In this regard, times have been better in the past. But we seem to have reached a new low in getting response to our efforts. I wonder if times will ever by any better along this line.

The work of the preacher grows more difficult and frustrations become greater as time goes on. Go out and talk to a man whose soul we would like to see saved and invite him to services. He shakes it off with, “I ain’t a making you no promises.” He seems to think he owes the preacher a promise. When (and if) he finally does come, it likely will be a “one time only” thing, and even then he smirkingly acts like he has done us a big favor by coming. Or try to talk to him on the spot about the salvation of his soul and he is much too busy to listen. Or else he will shrug it off as if something else was far more important.

We go to members of the church who seldom attend services and plead with them to be more faithful. They will shake it off with, “I know I am not coming as I should. I know I should come.” These so-called Christians seem to think they owe the preacher this much of a concession. When (and if) they do come as result of the exhortation, it will likely be a “one time only” thing and again they go back to being unfaithful. So it is necessary to try, try again.

What can we do; what can we say to get sinners, both in the church and out, to see that it is not for our sake nor even for Jesus’ sake that we want them to obey the gospel? Why can’t they see it is for their own good and for the sake of their own soul that we plead with them? I am reminded of a story the late N.B. Hardeman used to tell. He had engaged in a very heated discussion with a cantankerous old sinner, but to no avail. The argument waxed hot and Hardeman became impatient. Hardeman later said, “I thought once I would tell him to go to hell. But, on second thought, I knew he would go anyway so I didn’t tell him.” That is a kind of humorous thing and in a way seems to be a little harsh. But in all seriousness, it might open some eyes if some people were bluntly told to go to torment. At any rate, alien sinners and erring Christians many times are “careless souls” and they continue to “linger.” I don’t know anything to do or anything the Lord wants us to do but keep trying to get them to do what they must do to be saved.

Truth Magazine, XX:2, p. 12-13
January 8, 1976

By Ed Welch

Who has God as their Father? Who has an inheritance that will last forever? Who have brothers and sisters yet they have different last names? Who can receive forgiveness of sins? Christians have all of these things. We have received and continue to receive forgiveness of sins. We have Christ as our Older Brother, we have different parents yet we are brothers and sisters, an inheritance that will last forever and the Creator as our Father. What more can we ask for? What more can a person ask for than adoption into such a family?

Natural Families

In human family relationships, the family will vary in as many different ways as there are families. One obvious fact is that in any family all the members will eventually die and the family will cease to exist except through the children of the children. How many people do you know whose parents are dead and whose brothers and sisters are all dead?

Fathers vary from family to family. They are all susceptible to death and sickness. In many families the fathers have left (some through divorce, some through neglect).

Discipline varies from father to father and between father and mother. Things the child has done against his father are many times remembered by that father even though the sin is over, the child disciplined and forgiven.

The human family, for all of its frailties, is the God-decreed institution for bringing children into the world and for man and woman to live togther. The world is dependent upon the family unit for its future and its stability, however, the human family functions for a short time (if at all) on this earth before it is terminated by disease, death or divorce.

God’s Family

“Household of Faith” (Gal. 6:10) and “Household of God” (Eph. 2:19; Heb. 3:6) are used in reference to God’s family. God’s family also is established by its components: Father (Rom. 15:6; 2 Cor. 1:3-4; 11:31; Eph: 1:3-5), Christ the firstborn son (John. 1:18; Rom. 8:29; Heb. 1:6) and adopted children (Rom. 8:15; Gal. 4:5; Eph. 1:5) of God who receive an inheritance (Eph. 1:11,14,18; 5:5; Col. 1:12).

What sort of family is this? How does it compare with the human family? What advantages are there in the family of God? In this family God is the only parent. Jesus the Christ is His only begotten Son and Christians are adopted children. In this family there is only one center of all authority (Matt. 3:17; 17:5; Eph. 1:15-23); there is no doubt as to who is in charge. God’s commandments apply to all equally (Acts 11:1-18; 17:23-31; Rom. 2:1-16; Eph: 2:11-16). God is eternal (Gen. 21:33; Deut. 33:27; Isa. 40:28) and there is no sickness in Him (1 Tim. 6:16; Jas. 1:13,17) and with one parent there is no divorce. There is no earthly family that has this sort of stability in its parents. God has shown no neglect, He has demonstrated His concern by fulfilling His plans (Eph. 1:1-14; Rom. 8:18-30). He not only forgives His erring children, but He remembers their sins no more (Jer. 31:34). Children talk about the status of their parents and how important they are. Who is more important than God

Christ is our Older Brother. He is God and was with man in human form for about 33 years (Lk. 3:23). He was tempted in all ways (Matt. 4:lff; Lk. 4:2; Heb. 4:15), yet He overcame and was sinless (Isa. 53:9; 2 Cor 5:21); thus being the perfect sacrifice (Heb. 10:1-12) and the perfect example (John 14:6,7). He has received all authority from His Father and does only the will of His Father (Mk, 14:36; Lk. 22:42; John 3:34; 15:10). Like all older children, He sympathizes with His brothers and sisters, mediating- interceding-reconciling them with the Father (Heb. 8:6; 7:25; Rom. 5:10-11). Children talk about the things their brothers or sisters have done. Who can claim a nobler Brother who has had more of a good effect on the world, who has shown such a good example to His brethren and has such great authority?

The other children are adopted. This shows the concern of God the Father to mankind. The children are not only adopted, but they receive an inheritance that is eternal and good. No other children receive forgiveness of their sins which weigh as millstones around their necks (Acts 2:38; 1 John 1:5-10). A person who has no living family has, in Christ, a complete, eternal family. The Father has told His children how they are to treat each other (Rom. 12:9-21; Gal. 6:10; Eph. 5:15-21), their natural family (Eph. 5:22-33; 6:1-4), the state (Rom. 13:1-7; 1 Pet. 2:13-17), and non-Christians (Rom. 12:9-21; Gal. 6:11). What other child can say he has such clear, complete, uplifting instructions from his father; that he has forgiveness of sins; that he has such a great inheritance and closeness to other children?

How Do I Get Into This Family?

First, hear the word of God explaining His will to you (Rom. 10:17).

Second, believe what must be done (Acts 16:11) and have faith that God will do His part (Heb. 11:6).

Third, repent of your sins and set out to follow-Christ (Lk. 13:3,5; Acts 26:20).

Fourth, confess Jesus is the Christ, the only begotten Son of God (Rom. 10:10; 1 John 4:15).

Fifth, be baptized in the name of the Father, Son and Holy Ghost and you will receive forgiveness of your sins (Acts 2:38) and addition by God into the church (Acts 2:47).

Sixth, in order to assure your inheritance, continue in obedience to Christ (Matt. 7:21; Rev. 2:10).

Examples of some others who were added into the family of God: Acts 2:1-42; 8:26-40; 16:27-34; 9:3-20; 22:1-21; 26:9-20.

Life in the Family

Now that you are a Christian, let us look at life in the family. Through His word God has revealed His will to us that we will be pleasing to Him if we obey Him (Heb. 5:9). Part of His will is that we are to do good to all men, especially to the household of faith (Gal. 6:10). We are to bear each others burdens (Gal. 6:2), strengthen each other (Rom. 14:17-19) and not tear each other down (Gal. 5:15; Jas. 3:14; 4:11). These commands are given to us as individuals. This individual responsibility is not so suprising, for in our physical families, if a brother or sister needs help we help them directly, we do not set-up a committee or any organization to help them. By these commands being individual responsibilities, each member of the family should be attuned and responsive to the needs of his brothers and sisters (organizations have no understanding, love or concern).

Being close to each other has many effects: (1) People who see the closeness of this family relationship want to be a member of it. (2) Brethren who miss services are not alone in their problems. They have brethren, who will help and strengthen them. Brethren who are missing services have many different reasons: they are sick, they are watching someone who is sick, they , are visiting (hopefully another congregation), they are losing their faith. By being close to each other these problems can be faced and dealt with. If brethren are not close it is easy to wait (as a normal practice) until the missing brother finally makes it to services and ask the question, “I haven’t seen you at services for a while, why weren’t you here?” This is certainly a poor question, unless you are interested in taking their statement for historical purposes. The question should have been asked while they were missing the services, while they needed help, not after the crisis is past. Asking the question after the crisis is past only makes them bitter and wonder where their brothers’ genuine concern is. This is no way to treat brethren when they need help. (3) Brethren when they are together are more likely to act like Christians and are not so easily tempted. (4) Brethren see how each other live as Christians and therefore by example strengthen each other. (5) When brethren are close to each other they want to work together to do Gods’ will TOGETHER and to do the things that are necessary in supporting the work of the local congregation to the glory of their Father. (6) When brethren are close the attendance of the assembly goes up followed by an increase in new brethren.

A Family In Unity

True Christian fellowship must be based on one thing, the active desire to do the will of God (1 John 1:7). If we do not agree to do His will we are not acting like true children of God and divisions are caused among brothers and sisters and thus children of God are separated from each other and from their Father (Isa. 59:2). In effect not doing the will of the Father is saying, “not Thy will Father, but mine be done” (Jas. 4:11).

Understanding the kingdom/church in the family sense will help us to understand the way Christ prayed to His Father (John. 17:20-23; Mk. 14:36), why we should be emotionally close to Christ and our Father (Rom. 8:15; Gal. 4:6) and to each other. Understanding the church as a family gives greater dimension to our life in Christ. This true closeness shown by our obedience to our Father’ older Brother and our concern for each other is true fellowship in unity, based on our older Brother’s example, “not my will but, Thine be done.”

Conclusion

The church looked upon in the family sense is a magnet to Christians and non-Christians. To the Christian it provides the only source that helps him to obey God, receive forgiveness of his detestable sins, live in this world without being enslaved to it and the encouragement-love-warmth that makes living more than just getting by. To the non-Christian, he sees a closeness not achieved in his own family. He will always have family, he has a chance to be with those whom he believes are pleasing to God-a chance for him to be pleasing to God, and a chance to be free from his yoke of sin.

The family of God is the only family/organization through which eternal life is offered (Eph. 1:3-14). There is no doubt as to the will of the Father. His sincerity is shown by offering His only begotten Son that man might have forgiveness of sins in the short term and eternal life in the long term. This is only offered in Christ (Acts 4:10-12). How can we neglect such a great family salvation and how can those who are not Christians keep their eyes and hearts away from such a desirable family-salvation?

Truth Magazine, XX:2, p. 10-12
January 8, 1976

By Jimmy Tuten, Jr.

“For we know in part, and we prophesy in part, But when that which is perfect is come, then that which is in part shall be done away” (1 Cor. 13:9-10). It will be the purpose of this writing to discuss the meaning of the expression: “when that which is perfect is come.”

The Problem Stated

There are basically two positions on this verse of Scripture. One position asserts that the expression refers to Christ, i.e., to the perfect state in heaven following the second coming of Jesus. Barnes says, “the sense here is, that in heaven-a state of absolute perfection-that which is ‘in part,’ or which is imperfect, shall be lost in superior brightness” (Barnes On The New Testament, Vol. 5, p. 254). Lenski says that the imperfection referred to still exists and that it will be removed only at the Parousia (a term denoting the second coming of Christ) of Jesus. He says “An entirely new way of apprehending, of seeing, and of knowing shall take its place” (Interpretation of I and II Corinthians, p. 566). It is thought that verse twelve of 1 Corinthians thirteen is the sustaining factor involved in this position.

The other position (one that harmonizes with the rest of the New Testament) is that the expression refers to the complete, perfect will of God made known to man through the process of Divine revelation. The position is clearly stated in the following quotation: “these gifts were to continue in the church to guide and instruct it until the completed will of God was made known” (Lipscomb, A Commentary On The New Testament Epistles, p. 200). Certainly men and women could only reach the stature of the fulness of Christ after full knowledge of God’s plan for man was revealed (Eph. 4:11-15).

The Context of the Passage

1 Cor. 12-14 is a section of Scripture dealing with “spiritual gifts.” It is introduced with the expression, “now concerning spiritual gifts, brethren, I would not have you ignorant” (verse one). The whole of this chapter is devoted to the enumeration of these gifts, three of which are mentioned in verses eight through ten of chapter thirteen. In addition to showing the more perfect way of love, chapter thirteen shows the duration of the spiritual gifts. They were to be operative until that which is “perfect” is come. Chapter fourteen concerns itself with a discussion of the regulation of these gifts. Observe therefore that the context clearly reveals that the spiritual gifts were given “in part” and that it was these items that were to be done away with (1 Cor. 13:9-10). When Paul says, “we know in part, and we prophesy in part,” he had reference to the revelation of God’s will that was then being made known through “prophecies,” “tongues,” and “knowledge” (1 Cor. 13:8). This is more evident by the statement: “Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine?” (1 Cor. 14:6, italics mine, JTT). The spiritual gifts, miraculous in their nature, was God’s way of communicating His will to the early church. The early church did not have the will of God in written form as we have it, so God gave the church provisional gifts until written law was provided. Then the provisional, spiritual’ gifts were superseded, by the.; perfectly revealed will (Jas. 1:25; 2 Pet. 1:3). This becomes evident when one observes the contrasts of 1 Cor. 13:

(1) Contrast between spiritual gifts and love.

(2) Between that which fails and that which shall not cease.

(3) Between the part and the whole, the incomplete and the complete.

(4) Childhood state and the state of maturity.

(5) Knowledge in part and full knowledge.

(6) Between seeing things darkly and seeing them face to face.

As has been shown, the purpose of spiritual gifts was to complete Divine revelation. These gifts guided the ship of Zion during the revelation period when God’s will was being placed in written form. When the church reached the “stature of the fulness of Christ” (Eph. 4:13), the temporary gifts were done away.

That which is perfect could not possibly refer to Christ. We know for a fact that the spiritual gifts have ceased! Since the spiritual gifts have ceased we know that the perfect has come. But the second coming of Christ has not taken place! So, that which is perfect could riot refer to Christ’s coming. Then again, the context speaks of knowing fully (1 Cor. 13:12, 9-10). If this refers to knowing with the perfect knowledge that Christ has, then we would be elevated to the position that Christ occupies. This amounts to omniscience which Deity alone possesses. The Bible does not promise the Christian that he will have the full knowledge that Christ has and to the extent that God possesses it. Furthermore, Paul did not say “when He who is perfect is come,” but rather, “when that which is perfect.”

The word translated “perfect” is the Greek word teleios. It is defined as “having reached its end, finished, complete, perfect” (Vine, Expository Dictionary of New Testament Words, Vol. III, p. 173-174). When used of persons it has reference to attaining the full limits of stature (Heb. 5:14). When used of things it has reference to completion. That the word “perfect” in our text has reference to God’s completed revelation and not to Christ is seen in Vine’s comment: “referring to the complete revelation of God’s will and ways” (Vol. III, p. 174). It should be kept in mind that Jesus promised the Apostles that He would guide them into all truth (Jno. 16:13). If they were thus guided into all truth, then they would have been thus guided during their lifetime. This means that the faith once and for delivered would have been given by the time the last apostle died (Jude 3). Gifts, such as “words of wisdom,” “knowledge,” and “prophecy,” were all necessary vehicles for conveying this truth, but now that truth has been revealed, these are no longer necessary. It is a fact that instruction received directly from God by inspiration has ceased (Gal. 1:11-12). What could spiritual gifts do now, that the Word, fully revealed, confirmed and written cannot do? Nothing! Spiritual gifts or endowments were necessary to reveal, to confirm, and to complete revelation. They are not necessary to its perpetuation. So it is then, that in the absence of the complete revelation of the written Word, the church needed guidance and direction. This God provided through spiritual gifts, but now that His completed revelation has been written and recorded within pages of the New Testament, the church can stand on its own. The fact that God’s full will is revealed and His provisions for saving man is completed; the fact that spiritual gifts served this end, is set forth in Ephesians 4:11-15; please read it carefully!

Conclusion

The Church existed before any of the New Testament was written. The Holy Spirit guided its establishment, filled it with His presence, and wrote letters of instruction to it. The New Testament constitutes God’s will revealed through the Spirit (1 Cor. 2:1-13). Until that Will was revealed and written, the church went through a miraculous age when spiritual gifts served to edify and build it up (Eph. 4:1-16; 1 Cor. 14:4-5, 12-19, 26-33). In this way early Christians could abound “in hope, through the power of the Holy Ghost” (Rom. 1513). The inspired men could go before brethren “in demonstration of the Spirit and of power” (1 Cor. 2:4). The spiritual gifts were like tug-boats, guiding the church through perilous waters. They were necessary to bringing about the completion of the church and to guiding it until revelation was placed in written form. God gave gifts unto men for the perfecting of the saints and the edifying of the body of Christ.

Truth Magazine, XX:2; p. 9-10
January 8, 1976