Truth Magazine

By Austin Mobley

Multitudes of sincere religious people believe that the many highways of religion shall eventually lead their travelers to heaven. Have you not heard it said many times that going to heaven is like entering into a large city? “There are many different routes,” they say, “but all lead to the same destination.”

That is what Satan would have us believe, but it is not what God has clearly declared in His word, the Bible. Please note the word SIN in SINcerity, and the word LIE in beLIEf. One can believe a lie and be wrong, even though sincere (2 Thess. 2:11-12).

It is true that one can reach most cities by more than one road. However, a careful study of any road map will show that all roads do not lead to the same destination. The same is true of heaven. Jesus said, “I am the way, the truth and the life: no man cometh unto the Father, but by me” (Jn. 14:6). A man traveling in unfamiliar territory came to a place where he had to cross some high mountains. Knowing it would be difficult, he looked for a qualified guide. When one man offered his services, the tourist asked, “Have you ever been to the village where I want to go?” “No,” he replied, “but I’ve been part of the way, and have been told how to proceed from there.” The traveler answered, “I’m sorry, but you won’t do.” Another was asked the same question by the traveler and replied, “Yes, I know the way. The village where you are going is my home!” The traveler knew immediately that this was the guide he needed. When Jesus said, “I am the way,” we can trust Him to lead us to the eternal city, because that is His home!

Listen to Jesus again as He speaks of the right way to heaven. “Enter ye in at the strait gate: for wide is the gate, and broad is the way that leadeth to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it” (Matt. 7:13-14). Notice that there are only two roads for men to travel. The road to hell is broad because the majority are traveling this expressway. The road to heaven is narrow, and only a few travel it. Both the broad and narrow ways are one way streets!

How glad all should be for this wonderful simplicity! Confusion can be avoided when one recognizes that there is one and only one way provided by the Lord for forgiveness of sins and heaven. It is not “just being religious,” or sincerity alone, but following the road that Christ himself has marked out in the Bible. The “Road” to salvation from past sins for the alien sinner is faith (Heb. 11:6); repentance (Acts 17:30); confession (Rom. 10:9-10); and baptism (Mk. 16:15-16; Rom. 6:3-4). The “Road” to eternal salvation for the Christian is adding to his faith virtue, knowledge, temperance, patience, godliness, brotherly kindness, and love- (2 Pet. 1:5-11). The road to heaven does not have a sign saying, “Once in grace, always in grace!”

Sadly, far too many are seeking their own way of salvation. Such are like. the woman who traveled the country selling housewares long ago. Whenever she came to a fork in the road, she would throw a straw into the air; and when it dropped to the ground, she would proceed in the direction it indicated. The residents of the area knew of her strange custom, but one day a friend saw her tossing the straw several times before choosing the road she would take. He inquired, “Why did you do that more than once?” “Oh, it kept pointing to the road on the left,” she replied, “and I wanted to go the other way because it looks so much smoother.” She had continued casting her straw to the wind until it fell in the direction she wanted.

If you are not certain you are traveling the “right road” to heaven, make sure, by stopping where you are and consulting the Divine Road Map, the Bible. Remember that men draw the maps which lead into the various cities of our nation, but God gave us the Map to Heaven, and His map says there is one road.

Truth Magazine XIX: 18, pp. 282-283
March 13, 1975

By Luther W. Martin

I Corinthians 15:24

“. . . when he shall have delivered up the kingdom to God . . . when he shall have put down all rule, and all authority and power.” (King James Version).

“. . . when He delivers up the kingdom to God . . . when He has abolished all rule and all authority and power.” (New American Standard Bible).

Brother Wallace asserts that the NASB in this passage “violates the grammar, the diction and the literary excellence of a grand passage, and indicates that inordinate yen for needless changes in the .text.” Your attention is called to three translations that pre-dated the King James Version.

“. . . when he hath.delivered up the kyngdome to God . . . when he hath put donne all rule, auctorite and power.” (Tyndale’s Translation-1535).

“. . . when he hath delyvered up the kyngdome to God . . . when he hath put down all rule and all auctorite and power.” (The Great Bible-1540).

“Then (shalbe) the end, when he hathe delivered up the kingdome to God …. when he hath put downe all rule, and all autoritie and power.” (Geneva Bible-1562).

I have given the foregoing three versions (copied correctly), not because I have any great love for them, but simply to show that, in this instance, the NASB is very similar in reading to versions that are quite ancient. I would caution any of us to avoid being too wrapped up in any one version of the English Scriptures.

2 Corinthians 3:7, 13, 14.

“. . . which glory was to be done away . . . could not steadfastly look to the end of that which is abolished . . . which veil is done away in Christ.” (KJV).

“. . . the glory of his face, fading as it was . . . might not look intently at the end of what was fading away the same veil remains unlifted, because it is removed in Christ.” (New American Standard Bible).

Brother Wallace stresses that the words “done away” and “abolished” and “done away in Christ” were plain, simple and could not be misconstrued. While the expressions “fading,” “fading away” and “removed in Christ” show a weakness and unnecessary and needless changes and substitutions. I believe that Brother Wallace’s objections to this passage are valid. Marshall’s Interlinear uses “done away” for all three passages. Berry’s Interlinear uses the word “annulled” in each of the three passages.

Galatians 2:16

“. . . justified . . . by the faith of Jesus Christ . . . justified by the faith of Christ, and not by the works of the law. . .” (KJV).

“. . . justified . . . through faith in Christ Jesus . . . justified by faith in Christ, and not by the works of the Law; . . .” (NASB).

Brother Wallace points out that the verse states “we have believed in Christ that we might be justified by the faith of Christ.” Even the American Standard Version (1901) misses the point in this passage. Again, Brother Wallace is right.

Galatians 3:27

“. . . for as many of you as have been baptized into Christ have put on Christ.” (KJV).

“For all of you who were baptized into Christ have clothed yourselves with Christ.” (New American Standard Bible).

Here, Brother Wallace points out that the NASB simply adopts the wording of the Amplified Bible. He would call it guilt by association, I presume. The Greek word for “put on” or “clothe” is enduo. It is used in Gal. 3:27; but it is also used in Mark 1:6 “John was clothed with camel’s hair . . .;” in 2 Cor. 5:3 “If so be that being clothed we shall not be found naked.” Therefore, I must suggest that the NASB rendering of enduo is just as accurate as that of the King James.

Colossians 2:12

“Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God . . .” (King James Version).

“Having been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God, . . .” (New Americana Standard Bible).

Brother Wallace states: “but the faith of the operation of God does not refer to faith in the sense of believing, but to the system of faith operating in baptism. The phrase `the faith’ is always significant and to change it to faith in vitiates all of the passages in which it occurs.” Brother Wallace’s point is well taken. He is correct.

2 Thessalonians l:6

“Seeing it is a righteous thing ‘with God to recompense tribulation to them that trouble you; And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels . . .” (KJV).

“For after all it is only just for God to repay with affliction those who afflict you, and to give relief to you who are afflicted and to us as well when the Lord Jesus shall be revealed from heaven with His mighty angels . . .” (NASB).

Brother Wallace comments: “In this passage the one verb `recompense’ has two objects-`tribulation’ (or affliction) and `rest’. The word rest here is not a verb, but a noun, and is the second object of the verb recompense. When the Lord comes he will recompense tribulation to one class-the wicked; but he will recompense rest to the other class-the saved. In this New American Standard Bible two verbs are inserted, a different verb for each objective noun, substituting `repay’ and `to give’ for the one verb recompense, which aside from changing the grammar and sentence structure of the passage, it modifies the meaning-the substituted verbs do not fulfill the import of the verb recompense. “

In support of Brother Wallace’s teaching on this point, I submit the following translations:

“Or do you doubt that there is justice with God, to repay with affliction those who afflict you, and you, the afflicted, with that rest which will be ours too?” (Ronald Knox Translation, 1951 Edition).

“If at least it is a righteous thing with God to recompense affliction unto them that afflict you, And unto you that are afflicted release with us, . . .” (J. B. Rotherham’s Translation, 1897).

“Hence it is right with God to repay your afflictors with affliction; and to you, the afflicted-rest, with us, at the manifestation of the Lord Jesus from heaven, with messengers of His power; . . .” (Ferrar Fenton’s Translation, 1903).

Each of the above translations uphold Brother Wallace’s teaching concerning that passage. I think he is right.

Hebrews 6:1-6

“Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation . . .” (King James Version).

“Therefore leaving the elementary teaching about the Christ, let us press on to maturity, not laying again a foundation . . .” (New American Standard Bible).

I copy as follows, Brother Wallace’s exegesis and application of this passage:

“Hebrews 6:1-6-the exhortation of the apostles to the Jewish Christians to leave `the principles,’ or rudiments, of the Mosaic system which brought them to Christ, and to `go on unto perfection’-the new covenant-is changed completely in its meaning to `leaving the elementary teaching about Christ, let us press on to maturity.’ As in Galatians 3:24-25 and 4:1-4 the apostle contrasts the Mosaic system with the New Covenant -exhorting them to leave the elements of the Old Covenant, which he specified as the ordinances of Judaism: (1) repentance from dead works (the dead sacrifices of the Mosaic law); faith toward God (for Christ had not come); the doctrine of baptisms (plural, the divers washings of the Mosaic law); laying on of hands (the priestly and prophetical ceremonies of the Mosaic system); resurrection of the dead (reviving the dead ordinances of Judaism); of eternal judgment (no remission under the law, judgment pending during the whole of the old dispensation). We never leave any `teaching about Christ’ not any part of the gospel, and the rendering of this passage by the New American Standard Bible is a mutilation of the text and context. Moreover it departs from the rendering of the American Standard Version which it proposes to represent. in revised form.” (page 592.)

I must respectfully disagree with Brother Wallace’s handling of the above passage. First, I copy from M. R. Vincent’s Word Studies In The New Testament”:

“Some difficulty attaches to the first three verses, because the writer combines two thoughts: his own intention to proceed from elementary to more advanced teachings, and his readers’ advance to that higher grade of spiritual receptiveness on which the effectiveness of his teaching must depend.” (page 441.)

The Hebrew writer spoke of Christ being called of God, a high priest after the order of Melchisedec. “Concerning him we have much to say, and it is hard to explain, since you have become dull of hearing. For though by this time you ought to be teachers, you have need again for some one to teach you the elementary principles of the oracles of God, and you have come to need milk and not solid food.” (Heb. 5:11-12). So these Hebrew Christians who should, by this time, have matured and developed to the point where they could teach the fulness of the gospel of Christ to others, were still weak and untaught. This is the argument that the Hebrew writer then makes in the sixth chapter-that they need not expect ,, or look for yet another Savior, Messiah and Redeemer! By their lack of growth and development, they were essentially again crucifying the Son of God, shaming Him openly.

Vincent states: “Aphentes, leaving or dismissing does not imply ceasing to believe in elementary truths or to regard them as important, but leaving them ‘as a builder leaves his foundation in erecting his building’ ” (Bruce-page 441.)

Moses Stuart’s Commentary states on this point: “Quitting the mere initial stage of pupillage, advance forward to a maturer state of instruction and knowledge;” or, “Make such advances, that it shall be unnecessary to repeat elementary instruction in the principles of Christianity.” . . . “Omitting now to insist on the first elements of Christian doctrine, let me proceed to the consideration of the more difficult principles of religion, not discussing, at present, the subject of repentance, baptism, etc. . .” (pages 367-368.)

I cannot accept Brother Wallace’s assertion that the subjects listed in Hebrews 6:1-2 and 4-5, are all ordinances of Judaism. Instead, these Hebrews had become Christians, but were not progressing and advancing in wisdom, knowledge and maturity as Christians. Even the King James Version does not support Brother Wallace’s explanation of this passage.

I Peter 3:19-20

“By which also he went and preached unto the spirits in prison . . .” (KJV).

“. . . in whom also He went and made proclamation to the spirits now in prison . . .” (NASB).

Brother Wallace objects to the insertion of “now” in the NASB. Brother Wallace is right!

Revelation 1:1-3

“. . . he sent and signified it by his angel unto his servant John . . .” (KJV).

“. . . He sent and communicated it by His angel to His bond-servant John . . .” (NASB).

Brother Wallace objects to this change of words . . . and again, he is correct. The Greek word for signified is semaino, and means to “give a sign” or “express by a sign.” Exactly the same word is used in Acts 11:28 wherein the prophet Agabus “signified by the Spirit that there would be a famine.” This word is used some six times in the New Testament, in one form or another. The passage to which Brother Wallace made reference, Heb. 9:8, uses the word deloo, meaning to “make plain” or “evident.” It is sometimes translated “signify” in the King James Version.

The New American Standard Version falls in accurately translating semaino, in Revelation 1:1.

Revelation 20:4-5

“. . . and they lived and reigned with Christ a thousand years . . .” (KJV).

“. . . and thev came to life and reigned with Christ for a thousand years . . .” (NASB).

“. . . the rest of the dead lived not again until the thousand years were finished. This is the first resurrection.” (King James Version).

“The rest of the dead did not come to life until the thousand years were completed This is the first resurrection.” (New American Standard Bible).

Brother Wallace charges that the NASB alters the text in these verses with a premillennial slant. I agree with him. The “came to life” or “restored to life” expression seems to lend support to some of the various premillennial theories that are held by false teachers. Simply as a point of information, I have twenty-three other versions and translations in my library that use “came to life” or “restored to life.”

Conclusion

In general, I believe that the NASB is superior to the other “modern” versions. This is not to say that it does not have its faults Similarly, there are passages that I do not agree with in the American Standard Version (1901), just as I do not consider the King James Version to be accurate in all passages.

As for Brother Wallace’s review of the NASB, I consider it to be overly critical and lacking somewhat in objectivity. However, this is his right and privilege. Incidentally, I agree with his conclusions concerning the NASB about fifty percent of the time.

One of the very best methods of Bible study is to compare the readings of numerous versions and translations of a given passage. When one becomes wedded to almost only one version . . . watch out! It is my sincere hope and prayer that this study will prove beneficial to those who requested it.

Truth Magazine XIX: 18, pp. 280-282
March 15, 1975

By Irvin Himmel 

In 2 Tim. 3:7, Paul described certain people in the following manner: “Ever learning, and never able to come to the knowledge of the truth.” They were so laden with sin and led by carnal lusts that they were “taken in” by men of corrupt minds.

Wrong Sources

Some of today’s learners are never able to obtain the truth because they look to the wrong sources. Such are they who go to an encyclopedia to get information about the church of Christ, or about baptism, or about the Lord’s supper. Encyclopedias serve useful purposes, but they are not God’s word. One must go to the Bible to find God’s truth about the church, the way of redemption, baptism, worship, etc. It is possible to learn a lot from standard reference books that men have written and still not come to know the divinely-revealed truth that comes through the Bible.

Wrong Subjects

Others are ever learning but never able to come to the knowledge of the truth because their interest is in the wrong subjects. A person may be exceptionally well informed about politics, economics, science, and human philosophy but terribly ignorant of the sacred scriptures. Some who study the Bible dwell more on technicalities and trivialities than on the practical themes and basic principles that are revealed.

Wrong Attitude

Then there are. others who are ever learning but never able to come to the knowledge of the truth due to a wrong attitude toward truth. They seem to suppose that storing information in the intellect is all that matters. For a variety of reasons, they go to the Bible and study it, but they lack one thing that is indispensable to saving knowledge: the desire to obey God. Jesus said, “If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself” (John 7:17). Willingness to do the will of God is essential to knowing the truth. Intellectual understanding avails only when applied. One may be able to quote scripture but not able to relate the meaning to himself. The knowledge that saves is applied knowledge. James warned, “But be ye doers of the word, and not hearers only, deceiving your own selves” (Jas. 1:22).

Do Not Recognize Truth

Finally, there are people who are ever learning but never able to come to the knowledge of the truth because they do not recognize the truth. They are intrigued by the novel, fascinated by modern ideas, and charmed by speculations. Blown about by every wind of doctrine, in their instability they hurry past the fixed and eternal foundation.

Truth Magazine XIX: 18, p. 279
March 13, 1975

By Jeffery Kingry

Preachers are the most untaught group of brethren in the church. Sounds amazing, doesn’t it? Yet it is true. “Untaught” means not that they are ignorant of truth-merely that they are not often taught by others. The preacher is always sensitive to the needs of his brethren and labors to give them the spiritual food they need to grow. He uses every persuasion and ability he has to reach others and is constantly trying to develop new ones. But, did you ever stop to consider that the preacher hardly ever sits in a pew? He does not have one who looks at his life and “reproves, rebukes, and exhorts” him to greater service. His growth is a hard won personal thing obtained by teaching others-and striving to put the same standard into effect in his own life. As Paul put it, “Thou that teachest another, teachest thou not thyself?” Many preachers, weak and fallible men like their brethren, would welcome the same constructive teaching they try to give to others.

Especially is this true of young preachers. Timothy had Paul, and Mark had Barnabas, but often the young preacher of today has only his own experience and a future of hard decisions (and disastrous failures) to help him reach maturity. It is no little wonder then, that we attach ourselves to men of grey hair and experience in an attempt to copy them in our service. This is as it should be-we are encouraged to emulate the good in others. “Brethren, be followers together of me, and mark them which walk so as ye have us for an example” (Phil. 3:17). Most older preachers feel this responsibility God gave them quite deeply, and live in Godly fear.

There is one older preacher though, who stands out as a beacon for the young evangelist and “old soldier” alike. This preacher was the most effective and fruitful teacher of truth this world has seen, short of our Lord. His prolific pen gave us the majority of the words by which we live as Christians. Though he wrote concerning just about everything, he still maintained his “care of all the churches” and “preaching the Kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence.” He was given revelation from God that is impossible for human words to convey, and to keep him humble God gave him a painful “thorn in the flesh” to constantly remind him that he was mortal (2 Cor. 12). How did this great man, Paul, see his work as a minister? What was his concept of his service? In 1 Cor. 9:15-23 Paul talks about his work. (all quotes from N.T. 26 Translations.)

“But for my part, I have never availed myself of any of these rights, nor am 1 writing this now to claim any such provision. I would sooner die than let anyone deprive me of this, my source of pride.” Paul was referring to his financial support as a Gospel preacher. He did not hesitate to teach the brethren their responsibility to support those who taught them, and labored on their behalf (1 Cor. 9:1-14). Paul’s work as a preacher had been both faithful and effective (9:1, 2). The very existence of the Corinthian brethren and their relationship with Christ was testimony to Paul’s labor. He might have reminded them that they owed him something, “I say nothing of the fact that you owe me, over and above, your very soul”(Phile. 19). But, his right to support was not the reason he wrote. He had not used his liberty lest the Gospel be hindered. His toil had not centered upon the financial return he might expect from those he converted. His attitude was, in other words, “I would rather starve to death than be a possible source of contempt for the message I bring.”

“Proclaiming the Gospel gives me no ground of boasting, for I am compelled to do so by order of my master. Yes, woe is me, if 1 do not preach the Gospel” (9:16)! Paul saw his work both as a privilege and as a duty. The first time I found out that Gospel preachers were given money to enable them to do their work I was pleasantly surprised, “Why! Herein is a marvelous thing! Imagine being able to teach the Gospel, and be paid for it too!” The true servant serves his Master for positive motives, that neither gain nor loss can effect. A preacher’s support is not a matter of indifference to him, but neither is it the motivating factor in his service unto God. A man of God, supported or unsupported, continues to serve God with all his strength and ability.

There is a story of a young man asking an older preacher when he ought to start full time work as a preacher. The old preacher replied, “Stay out of it as long as .you can force yourself. Preaching is for those poor souls who can no longer restrain themselves from it.” This was Paul’s argument. He had not chosen his life as an evangelist; he had been chosen by God. He could no more keep from preaching than he could stop eating or breathing. There was no pat on the back coming for him in his estimation. He preached because he had to-was compelled to-and no amount of reward or punishment could compel him to work harder than his own feeling of responsibility to God.

“For were my service of my own free offering, then I might feel like claiming wages to reward my labor, but since I do it because I must, then am I a slave entrusted with a stewardship.” Anything Paul received for his work he looked upon as a gift (Phil. 4:17), as an opportunity for others to be sharers with him in the great work he had been given to do (Phil. 1:5; 2 Cor. 11:9). He viewed it as an opportunity for his brethren, not for himself (Phil. 4:16-19). Paul was gracious in permitting those he loved to do` him a good work and he encouraged them to abound in this kind of sacrifice for God’s sake (2 Cor. 8:7). But, Paul’s reward was not in the money given to care for his needs. The support was incidental to his work.

“What then is my reward? Just this: My pay is presenting the Gospel of Jesus Christ in my preaching free of all cost-and so making but a sparing use of the rights which it gives me.” Paul had a return for his preaching. It was the same great moment which comes to the doctor who delivers a child into the world, or that which comes to the surgeon as one whom he has saved from cancer awakens free from pain. Paul’s reward was in taking a man lost in sin and leading him to eternal life. No amount of money can produce the reward found in a baptistry holding a wet, weeping new creature in Christ. The preacher who chooses his field of labor for what it will give him has sadly missed the only true reward inherent in bearing the good news.

I am not bound to obey anyone because he pays my salary, yet I have freely made myself the slave of everyone, in the hope of winning more men to Christ. With Jews 1 live as a Jew, to win over Jews. To proselytes I live as under the law, to win them. When with the heathen 1 live as without law (not that I am under no law to God, for I am always under the Law of Christ), that I might win those who have no law. With the over-scrupulous I behave myself scrupulously, to win them as well. Indeed, I have become everything in turn to men of all sort, that I might by every means possible win some to God. But, I do all this for the sake of the Gospel, for the blessing I myself receive when I see them come to Christ.” Paul’s method was to find common ground with those he taught. Paul was not two-faced, but a man who could fit in with any crowd. Paul could talk with anyone and feel their plight. Paul’s experiences as a “Hebrew of Hebrews” gave him insight and understanding for his Jewish Brethren. His conversion in Damascus gave him empathy for those enclosed and suffocating in sin. Paul was not bound by empty prejudices, smugness, pride, or snobbery.

I once heard a preacher complaining to other preachers that the brethren where he worked were “a bunch of farmers.” Paul would not have been so contemptuous. He would have talked of Hog prices and Soy Bean futures, and compelled his brethren to accept him because he accepted them. Too many times we force those we wish to teach to come see us-talk on our level-find our ground, rather than the other way around.

The result of all this Paul concludes, is that he won men to Christ. It was in his becoming common with all that he was able to lead men to the light. No sum of cash can make a man work like that. The only real reward in his preaching, and in his service, was that on Judgment Day there would be those by his side who might not have seen the New Jerusalem but by his labor.

Truth Magazine XIX: 18, pp. 278-279
March 13, 1975