Truth Magazine

By Mike Willis

Practically any work by Bernard Ramm is worth its price and this one is no exception. This 117-page paperback develops a pattern of religious authority which demonstrates the place of imperial, delegated, stipulative and veracious authority. Believing the Bible to be inspired, Ramm’s authority position is basically sound; accepting Calvinism, Ramm’s position is vulnerable at certain points. The following quotations regarding the Spirit’s illumination of the written word demonstrate the most obvious error propounded in this book:

“It is the Spirit who inspired the New Testament, it is the Spirit who witnesses to Christ in the heart, and it is the Spirit who quickens the heart to see the truth of God in the pages of the New Testament” (p. 55).

“Paralleling this objective revelation is the operation of the Spirit of God. He is the Inspirer of revelation; He is the Mover in writing of revelation; He is the Illuminator in the heart of the believer, giving him the grace to recognize revelation and the strength to appropriate it”(p. 62).

‘Furthermore, the Spirit can never do the work of the Word. The Word contains the revelation. The function of the Spirit is to illumine the heart of the believer to see the divinity of the revelation. The Word cannot do the work of the Spirit. The Word rests helpless in the hand till the Spirit quickens the heart to perceive its divinity” (pp. 103-104).

Surely, each can see how important this doctrine is to the Calvinistic doctrines of election and irresistible grace.

However, the book has excellent criticisms of the following systems of authority: Catholicism, Modernism, the Kerygmatic School, and Neo-orthodoxy. In addition to giving a rather concise summary of each school of thought, Ramm shows how each school destroys or makes vague God’s authority as displayed in the Scriptures. Some of the fundamental presuppositions of the systems are exposed an~ destroyed. These chapters in the book were by far the most useful to ni~ and the reason why I now recommend this book to you.

(All books reviewed in this department are available at Truth Magazine Bookstore, Box 403, Marion, Indiana 46952.)

Truth Magazine, XVIII:40, p. 2
August 15, 1974

By Raymond E. Harris

Advocates of legalizing marijuana have gone all out to convince the general public that “pot” when smoked in moderation, is really no worse than a few glasses of beer. Until now the usual reaction to the foregoing claim has been belief and relief. People are prone to believe what they want to believe and are always relieved to learn that a supposed danger did not really exist.

However, the “Eastland Committee” of the Senate Subcommittee on Internal Security has rolled up a vast body of testimony on the subject that needs to be publicized far and wide. Drs. Harold Kolansky and Win. T. Moore testified that a study done over a nine year period involving hundreds of patients indicated that almost 60% of the patients examined who used marijuana looked older than their true age and they were incapable of completing thoughts during verbal questioning. This seemed to imply some form of sickness or derangement of the brain.

Dr. W. D. Paton, Professor of Pharmacology at Oxford testified that administration of hashish during pregnancy has caused fetal death and fetal abnormality (including lack of limbs) in 3 species of animals. Further a Dr. Nahas reported that hashish affects the genetic material and new born children can be respiratory cripples. He further indicates that emphysema which is normally a disease of later life will now cripple and kill hashish smokers and their offspring in their 40’s and 50’s. Also, Dr. R. C. Kolodny of the Reproductive Biology Research Foundation, St. Louis, Mo., reports that when hashish resin was injected into pregnant rats, their offspring were born web footed, they had hernia of the brain and often were born without legs or with sealf1ke flippers in place of legs.

You may say that such experimentations with rats and monkeys does not prove it will happen to you. However, keep in mind that the reason certain animals are chosen for specific experiments is because scientists have learned which animals respond most nearly like a human. Why take a chance of brain damage, emphysema at 40 and deformed children? Leave the marijuana and all drugs alone. “Do you not know that your body is a temple of the Holy Spirit within you, which you have from God? You are not your own; you were bought with a price. So glorify God in your body.” (I Cor. 6:19-20-R.S.V.)

Truth Magazine, XVIII:40, p. 2
August 15, 1974

By Larry R. Houchen

As a young gospel preacher, I suppose that I am just now learning one of many things experienced preachers learned when they were younger. Some brethren, either intentionally or unintentionally, discourage preachers. Contrary to the belief of some brethren, we preachers have feelings too. How would you feel, if, in your secular work you were never complimented for your efforts, but either taken for .granted or constantly chided? I shall mention four methods which brethren use to discourage.

1. The first method, for accomodative purposes, we shall “dub” “the personal attack.” “Hey, preacher, you said Acts 1:38 instead of Acts 2:38,” or, “You were way off base on one point,” are typical statements which flow from the mouths of some “loving” brethren immediately following services, Some seem to delight in catching the preacher in a mistake and making sure that the victim is aware that he witnessed the “whole thing.” We might just as well call this method the “gotcha game.” I do not know about other brethren, but it does make me feel a little uneasy when I know that such a person is sitting in the audience. There is nothing wrong with joking with or correcting the preacher occasionally about some mistake he has made. For an example, I remember the blunder that I made when I said, “Preachers are not fallible, but infallible.” Several jokingly said after services that they felt lucky to be a member of the only congregation with an infallible preacher. What does become most discouraging, however, is for the same ones to remark about every mistake, and never lend a word of encouragement.

2. A second method which brethren use to discourage might be called “the guessing game.” Those brothers and sisters who participate in “the guessing game” are those who never reveal how they feel about the sermons. It does not really matter what the brethren think, so long as a brother is preaching the gospel and is doing so with the proper attitude, but encouragement is a psychological need. Lack of encouragement may result in the same as discouragement. There is always some brother or sister in Christ who can give the preacher a detailed weather report or describe in detail his or her physical condition, but never utter one word in regard to the sermon. (In fact, whatever happened to the occasional, “Amen,” from brethren during a sermon?) I know that in my limited preaching experience I have not always preached “winners,” in fact, there have been some “duds,” but neither am I going to be so naive as to believe that I have never preached a gospel sermon which fitted the need of the congregation precisely. One does not need to comment on every sermon. In fact, the statement, “That was a good sermon” every service can become a “wee bit” old and not as meaningful as an occasional, “That was an excellent sermon.” No, most preachers are not so sensitive as to always want their backs patted, but please, brethren, let us know you are out there-encourage us from time to time!

3. A preacher can become discouraged when the brethren use the “cry-on-the shoulder” routine. Sometimes when the preacher makes just a social visit, a member will unload all of the ills and the troubles of the congregation on the shoulders of the preacher. “I’d like to see us have a more active visiting program.” or, “I’ve never been satisfied with the eldership,” typical statements which seem to be made to solicit a response of agreement from the preacher. All such statements should be directed to the elders of the congregation. Yes, even if the problem lies within the eldership, take it to the elders. If you have an accusation to make, say it only in the presence of two or three witnesses (I Tim. 5:19). In the event that there are no elders, bring out suggestions and problems in the next business meeting. When the brethren take problems to the elders, there is always the possibility of the overseers becoming discouraged. However, I would not be a bit surprised if the element of discouragement was one of several reasons why the Holy Spirit commanded a plurality of elders in a local congregation. When the problem is laid on several shoulders, the discouraging effect is not nearly so devastating. Even if elders do become discouraged occasionally, the problems should still be directed to them, not to the preacher-it is God’s plan.

4. The final method that we mention which brethren use to discourage is the Apreacher vs. preacher” method. If grieves my heart whenever two men of “like precious faith” who have chosen to render the greatest service to mankind, that of preaching the gospel, compete with one another. Sometimes when a group of gospel preachers are gathered together on some occasion, one will be heard to brag about all the work he is doing in the congregation of which he is a member. Now if the brother mentions these things because he is truly excited about the Lord’s work in that locale, that is one thing. If, however, he mentions them as a subtle attempt to “put his other brothers down,” that is an entirely different situation. It would be extremely difficult fairly to compare the work in one place with the work in another locality. There are just too many variables involved priorities, population, dominate denominations in the area, etc.

Members sometime compare one preacher’s capabilities with the capabilities of another. Brethren, if a man is proclaiming the gospel to the best of his ability, he is a good preacher in the sight of God, and that is what counts! Sometimes these comparisons are thoughtlessly made in the presence of the local evangelist, comparing him unfavorably with the previous minister. Some members try to be a little more subtle by constantly quoting from the previous evangelist and commenting that “Brother Idol did such and such in such and such a way.”

Preachers sometime blackball gospel meetings if the preacher does not happen to be a “big name” in the brotherhood. Experienced preachers sometime discourage young preachers by never attending their gospel meetings. I do not know if the situation stems from religious politics, a feeling that they will not hear anything they have not already heard, or if it is just pure thoughtlessness. I do know that it is a sad and discouraging situation. As a young preacher, I can think of nothing more encouraging than to have in the audience an old-battle-scarred-warrior of the cross. I can think of nothing more profitable than receiving a few helpful hints from a “pro,” whether they be in the homiletics or hermenuetics category. On the other hand, the young preachers who have followed after the Ketcherside Amumbo-jumbo” must have a disheartening effect on those who have so bravely and fearlessly attacked innovations on the front lines. I am sure that weighing constantly on their minds is the destiny of the church of tomorrow. Let us resolve in our hearts to encourage one another – not discourage.

These things have not been mentioned with any animosity in my heart, but with love for my brothers and sisters in Christ. This article should not be taken as an indictment on the brotherhood – far be it from that! I suppose that during periods of depression, besides prayer and my good wife, the one thing that keeps me preaching, and I suppose always will, is the encouragement received from beloved brothers and sisters in Christ. These thoughtful and wonderful brethren, I will always be indebted to – thanks brethren!

Truth Magazine, XVIII:39, p. 13-14
August 8, 1974

By Jeffery Kingry

John’s concept of man’s relationship with God was not one that depended or varied with man’s understanding-but he claimed it was based upon God’s revelation. “For the life was manifested … and was manifested unto us; That which we have seen and heard declare we unto you that ye also may have fellowship with us: And truly our fellowship is e with the Father, and with his son Jesus Christ” (1 Jno. 1:2,3). n John believed that fellowship with God depended on a il proper understanding of the revelation which was given to him and to the other Apostles. What was the substance of this revelation? “This then is the message which we have heard of him, and declare unto you: That God is light and in In him is no darkness at all. If we say that we have fellowship el with him, and walk in darkness, we lie and do not the truth. to But, if we walk in the light as he is in the light, we have e. fellowship one with another and the blood of Jesus Christ his Son cleanseth us from all sin” (1:5-7).

God’s Conditions of Fellowship

There is certainly no place of righteousness in the writing of John for the one who claims to “walk in darkness” (i.e. those who remain in “sins of ignorance” or sins of ” weakness”). “To walk” is an expression used in the Scriptures to indicate the entire life, with special emphasis on what is done outwardly. “To walk in darkness” is to live ‘in the practice of sin. The man who lives in the practice or state of sin is a twofold liar. When this man confesses his fellowship with God, he lies with the mouth. His protest of a good relationship with God is untrue. But further, if he continues in that sin, “And do not the truth, ” he lies in his life. His practice is opposed to the truth. Man’s relationship, therefore, is not only dependent on man’s heart, but man’s deeds in submission to God’s revealed word. Any other affirmation of fellowship with God is a deceived one: “Every man that hath this hope in him (the hope to be like Jesus when he comes again, 3:2b) purifieth himself, even as. he (Jesus) is pure. . .Little children, let no man deceive you, he that doeth righteousness is righteous even as he (Jesus) is righteous” (I Jno. 3:3-7).

Consequences of Fellowship with God

On the positive side, John tells us that “if we walk in the light as he is in the light, we have fellowship with one another . . . . ” “The light” is God’s revelation of what pleases Him. To “walk in the light” means to live according to all that God has given to man, or as Paul put it, “Ye were once in darkness, but are now light in the Lord: Walk as children of light (For the fruit of the light is in all goodness, and righteousness, and truth)” (Eph. 5:8,9). “Walking in the light” further demonstrates growth or progression. One may not walk and remain in one place. As Paul said, “Forgetting those things which are behind, and reaching forth unto those things which are before. I press toward the mark for the prize of the high calling of God in Christ Jesus” (Phil. 3:13,14).

Some may raise the question “Are you not in darkness to the extent you are in ignorance while you are growing? Does not the fact that you move from one level of understanding to another necessitate God’s grace covering your sins of ignorance while in a lower level of understanding?” The answer is “No.” One cannot “grow” in darkness. One can only grow in the light. As long as one practices sin he is in the grips of Satan, the Prince of all darkness (I Jno. 3:8). Whoever is growing in the light of God’s revelation does not remain or continue in sin (1 Jno. 3:6). He repents of his sin and confesses his sin to God (1:9a) and God cleanses that one continually from all the consequences of his sin (1:9b).

Further, the shedding of the blood of Jesus did not cleanse us once and for all time from the consequences of sin. The child of God continues to need the atoning power of the blood, and contacts it. through his penitence. “And the blood of Jesus Christ his Son cleanseth us from all sin. ” This implies that the child of God still needs the cleansing power of the blood. John uses the present tense “cleanseth us. ” He did not say “hath cleansed us,” or “will cleanse us” but “is cleansing us.” The cleansing process is a continuing one. But the continual cleansing is dependent-not only on God’s grace, for that is already ours-not on man’s heart alone, for God requires action to demonstrate the intent of the heart but on “walking in the light as he is in the light.” Our cleansing depends on our continual submission, emulation, ,and practice of God’s Agoodness, and righteousness, and truth.” It is a peculiar doctrine indeed that states that man is continually cleansed of sin while in the very practice of that sin.

Man’s Confidence of Heaven

“But,” some may say, “This is a terrible burden to live under. We must live in fear that we have committed some unrepented sin. There is no peace, assurance, or confidence if the nature of the Christian life is one of constant fear!” This also is an odd response to the favor of God. Man had only a fearful, fiery expectation of eternal separation from God before Jesus came to this earth. The witness of the scriptures is “Fear not.” We are rather to rejoice that God has provided us a way to overcome the power of sin. Penitence is a small price for us to pay for the consequences of our sins. John said, “These things I write unto you, that ye sin not. But, if any man sin, we have an advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins” (2:1,26). God has not called us to uncertainty and, groping but to “life,” “love,” “Knowledge,” and “fellowship.” The gospel is God’s power to save man and in the gospel is God’s way of making man right revealed as a system that begins and ends with confidence in God’s testimony (Rom. 1:16,17). God shows us that we can know we are saved. John testifies that we can know that we know God.

Our assurance is not based upon man’s desire, motive, or purity of intent, but on obeying the commandments of God. Some are immature and arrogant in their truth-seeking. The Lord tells us that the only way we will reach additional truth is to perform the truth that we already have (Jno. 7:17). We

do not give up the truth we already hold because there are some who reject it, or because we see that there is a level of understanding we have not yet attained. True knowledge of God is dependent on keeping God’s commandments. “He that saith. ‘I know him.’ and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him verily is the love of God perfected: Hereby know we that we are in him ” (2:4,5).

Some, interested in only what they can “get away with” might ask, “Which commandments must we keep? Only direct commands?” Paul had no difficulty in answering that question, “If any man think himself to be spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord” (1 Cor. 14:37). To the one intent on submission, the scriptures give answers-not dilemmas.

God Demands Perfection

Again the objector rises to declare, “You then, require sinless perfection in practice as a requisite for salvation!” No, that would be to claim something God has revealed man has no right to. “If we say we have no sin, we deceive ourselves, and the truth is not in us”(1 Jno. 1:8). There are those who deny sin by defining it out of existence. They claim, like the serpent, that to commit some sins, “You shall not surely die.” They make their own definitions of sin, and thereby remove the terrible consequences of sin-eternal death. They claim sin is misdirection, imperfect development, inherited weakness to the errors of life, and thus seek to absolve the sinner of personal guilt. He who reduces sin to “mistake” only “deceives himself.” By closing his eyes to the truth of God he is groping about in the dangerous arena of darkness. Not only does he deceive himself but he actually seeks to put away the testimony of God. “If we say we have not sinned we make Him a liar, and his word is not in us” (1:10). What a terrible thing to call God a liar by what we practice and teach!

But to answer the question fully: “Yes” God does require us to be perfect, and gives us the means to be so. Perfection does not mean “sinlessness” but “completeness.” A mechanic who knows his job, is skilled through long practice, and has all the necessary tools and manuals could be said to be “perfect (complete), throughly furnished unto every good work” (2 Tim. 3:17). This does not mean that he never made a mistake or will never make one in his work as a mechanic, but he has the knowledge, tools, and facilities to find his mistakes, correct them, and learn from them. No matter what his purity of motive or desire may be, if he is “not equipped” he will fail in his resolve to repair the engine. God has given us everything we need to be perfect in every phase of our life and living (2 Tim. 3:16,17). We do not depend on our own ability, but the revelation of God to lead us into right living (2 Cor. 5:7). Our standard is divine; not human or worldly, and following that standard and conforming to it in all areas prove(s) what is that good, and acceptable, and perfect will of God” (Rom. 12:2). This goal is scoffed at only by those who have wearied of the necessity to please God in all things (Col. 1:21-29).

Conclusion

In our lives as Christians we do not fear eternal hell unless we are living in sin. Only the disobedient fear an ultimate hell. But, we have been cleansed and will continue to be cleansed as long as we remain true to Him who cleansed us. We have an assurance as penitent believers that no man or power on earth can wrest from us. We accept God’s promise of salvation because we trust his word. “For. without faith it is impossible to please him: For he that cometh to God must believe that he is. and is a rewarder of them that diligently seek him ” (Heb. 11:6). We need to be diligent in our doing of his will. “The Lord is not slack concerning his promises… wherefore my beloved seeing that ye look for (a new heaven and a new earth wherein dwelleth righteousness), be diligent that ye may be found of him in peace. without spot. and blameless… Ye therefore beloved, seeing that ve know these things before, beware test ye also. being led away with the error of the wicked, fall from your own steadfastness. But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ” (2 Pet. 3:9,13,14,17,18).

Truth Magazine, XVIII:39, p. 11-13
August 8, 1974