Truth Magazine

By Mike Willis

Recent articles in some of the periodicals and conversations related to me have asserted that God will overlook the sins of ignorance committed by the Christian. By the theory propounded, the sins which are committed in ignorance by the honest but sincerely mistaken Christian will be forgiven because Christ lived the perfect life in my stead. I would like to examine this theory with you in this article.

Not A New Argument

Contrary to the belief of some who are presently enthusiastically supporting the idea, the theory that God will overlook sins of ignorance is not a new theory. Anyone who has discussed the plan of salvation with a Baptist preacher has heard him make the same argument, which goes as follows: “What will God do with the sincere, un-baptized believer who died without being baptized?” Some years ago, we heard the same argument made with reference to God’s law concerning marriage, which argument tried to exempt the non-Christian from God’s law because he was ignorant of it. Now, we are hearing the same argument made with just a little different twist. Instead of discussing the non-ember, we are discussing the citizen of the kingdom. The argument goes as follows: “God will not send to hell the pious, sincere but ignorant believer who __________ fill in the blank with any or all of the following: (1) uses instrumental music in worship (2) endorses the sponsoring church arrangement (3) supports human institutions of benevolence (4) believes in premillennialism).” I am certain that you can perceive the similarities in the arguments.

Just a word needs to be said about this type of argument to prove one’s position. It is situationism. The person begins his argument from the situation, or from the human predicament, and Argues from that to his ultimate position in order to arrive at his doctrine. The scriptural method of argument is just the opposite; the individual goes to the revelation to determine what to believe and how to act in any given situation. Too, whether acknowledged or not, the basis of acceptability before God is made to be piety and sincerity. If God can overlook the sins of a Christian who is pious and sincere, but unfortunately ignorant, why can he not also, and equally justly, overlook the sins of the pious and sincere, but ignorant, non-Christian? Therefore, if the situationists’ argument proves anything, it will prove just as much for the pious and sincere, but ignorant, unbeliever as it will for the pious and sincere, but ignorant, believer.

To The Revelation

We have heard enough human predicament arguments, which prove only that humans can get themselves in some unfortunate predicaments. Now let us go to God’s revelation to see what He has promised to do about sins of ignorance.

1. The Old Testament:

“Now if a person sins and does any of the things which the Lord has commanded not to be done, though he was unaware, still is he guilty, and shall bear his punishment” (Lev. 5:17).

“When I say to the wicked, ‘You shall surely die’; and you do not warn him or speak out to warn the wicked from his wicked way that he may live, that wicked man shall die in his iniquity, but his blood I will require at your hand …. Again, when a righteous man turns away from his righteousness and commits iniquity, and I place an obstacle before him, he shall die in his sins, and his righteous deeds which he has

done shall not be remembered; but his blood I will require at your hand” (Ezek. 3:18, 20).

Some observations seem appropriate. Notice that ignorance of God’s law was not sufficient reason for God to overlook the sin of the individual committing the sin. David did not pray, “Who can discern his errors? Acquit me of hidden faults” (Psa. 19:12) because he was a super-pious person but because one is held accountable for sins of ignorance.

2. The New Testament:

“Therefore having, overlooked the times of ignorance, God is now declaring to men that all everywhere should repent, because He has fixed a day in which He will judge the world. (Acts 17:30).

The observation needs to be made that God did not overlook the sins of ignorance of the Jews, the people with a revelation, as we have already noticed. The doctrine taught by Paul in this passage is that since God has given a revelation to all men, Jews and Gentiles alike, all everywhere are now accountable to God for knowing and obeying that revelation!

“Not everyone who says to Me, ‘Lord, Lord, ‘ will enter the kingdom of heaven; but he who does the will of My Father, who is in heaven. Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles. And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness”‘ (Mt. 7:21-23).

” . . sin is lawlessness” (I Jn. 3:4).

Anomia means “prop. the condition of one without law. -either because ignorant of it, or because violating it” (Thayer, p. 48). Anomia is the Greek word translated “lawlessness” in these verses. Thus, one can be a lawless, iniquitous, wicked person and not be consciously or deliberately defying God.

“And that slave who knew his master’s will and did not get ready or act in accord with his will, shall receive many lashes, but the one who did not know it, and committed deeds worthy of flogging, will receive but few” (Lk. 12:4748a).

Although God took into account the difference between deliberate sins and sins of ignorance, notice that both received punishment. Unless we believe that some will receive punishment in heaven, we must conclude that both will be in hell!

The record of the conversion of Saul demonstrates that one who is in ignorance can still be the “chief of sinners” (1 Tim. 1: 15). Thus, the biblical teaching regarding sins of ignorance is crystal clear: Man is held responsible for the sins he commits even in ignorance!

Those who are arguing that God will overlook sins of ignorance are not too sure which sins He will overlook Obviously, they, expect God to overlook doctrinal errors-at least part of them (I cannot understand how God can consistently overlook the doctrinal errors of mechanical instruments of music in worship, the sponsoring church, benevolent institutions, and premillennialism but not overlook the doctrinal errors surrounding baptism!), but they are not too sure that God will overlook sins of ignorance against His moral laws. One preacher, when pressed to answer the question, “If a Christian died while committing the act of adultery, would he go to heaven?” replied, “Yes, if his heart was right”! At least, he was consistent.

A Premium on Ignorance

The position that God will overlook sins of ignorance places a premium on ignorance. If I am committing a sin in ignorance and God will forgive me for it because I am ignorant, why should a person go to the trouble of trying to convert me from the error of my ways? (Perhaps this is the reason that some of the preachers among us have never spoken out very strongly against their brethren’s corruptions of the worship and work of the church.) If I believed that God would overlook my sins of ignorance, I would prefer that no one speak to me about my errors. I would rather stay ignorant, enjoy the pleasures of sin for a season, and go to heaven when I die than to be taught, repent, and go to heaven when I die!

If anyone knows any passage of scripture that reveals that God will overlook sins committed in ignorance, please let him call it to our attention. A person may reach the conclusion that God will overlook sins of ignorance through the situational argument, but he will not reach that conclusion from the Scriptures. Recently, I read a statement in a bulletin which contained a splendid gem of truth which said, “When a man believes sin will go unpunished, he will believe anything.” Some among us will apparently believe anything!

Truth Magazine, XVIII:36, p. 12-13
July 18, 1974

By Johnson A. 0. Bakpar

(INTRODUCTION: I have corresponded with Brother Bakpar for several years; he is known to be a faithful man by Brother Jim Sasser of Rogersville, Ala. and other men who have worked in Nigeria. Several of us have inquired of requests for aid coming from that region; Brother Bakpar prepared the following article and asked me to get it published in an effort to stop some appeals from false brethren. It is slightly edited.-Ron Halbrook, 3536 Dickerson Rd., Nashville. TN. 37207

“Greetings from Midwest State Nigeria. Good brethren, some greedy Nigerian brethren regularly appeal for personal help to support their selfish end instead of for the Lord’ s work. Nigeria is a needy and fruitful land, but it must not be over-emphasized; every appeal should be checked out through someone who knows the region. We must be faithful in the use of the Lord’s money.

“I have received many letters from individuals and churches asking me about some brethren here writing to various places in America for help. One of the most notorious men doing this evil work is using these different names: Charles Onogwimoniya, Custom Esedekpae, Yade Eduwou. He claims to be a member and /or local preacher of the Enhwe church, but he lives at Sapele which is 62 miles away. He sometimes uses Brother H. Moore, 741 Adams, Apt. 404, Memphis, Tenn. 38105, as a reference, but Brother Moore is now aware of the fraud and does not recommend the man. I have personally warned this false brother, the church has, and he has been disfellowshipped. (I have a confirmatory letter from the Enhwe church to this effect. R.H.)

“Brother Bernard B. Okunu is the faithful preacher at Enhwe, whom I have aided and trained. He attends my Bible training class now in progress, is 40 years old, and has not got any support for the good job he is doing.

“The Nigerian work truly needs (1) means of transportation to reach the far ends of the country, the northern states of Nigeria, and (2) support for worthy men who have been trained for the work Christ died for. But churches in America must consult with faithful men and churches who are familiar with the Nigerian work before answering appeals for support of any kind. May the Lord bless the faithful saints.”

Truth Magazine, XVIII:36, p. 10
July 18, 1974

By Keith Ward

There have been many arguments presented in favor of instrumental music. Their sheer number argues against their plausibility. If the practice were scriptural, only one argument would be necessary. Or, as Shakespeare wrote, “Me thinks thou protesteth too much.”

Nature of Aids

Before it is possible to determine whether instrumental music is an aid, the nature of New Testament aids must be understood. It is impossible to separate the concepts of aids and expediencies. Aids arise under the authority of a generic command. God authorized the doing of an act, but left the method and the tools up to man. An aid is anything that will help one to obey the generic command, which does not contradict that or any other command. An aid must be a lawful act, but not all lawful acts are expedient (I Cor. 10:23). There may be several possible aids authorized by a generic command. It is up to the Christian to determine which one will best serve the purpose under his particular circumstances, which one will edify most. This is called expediency.

Thus, in order to be right in the sight of God, an act must be: (1) specified, (2) included in a generic command, or (3) an aid to the furtherance of “a generic command. If number three, it must not contradict any principle of scripture and it must be expedient. The command “Go” illustrates this principle. Specifically, we are to go. But, this is a generic command relative to method; I may walk, ride, drive a car, etc. These are aids to the command “Go”. However, I may not steal a horse or stowaway on a ship, since that would be unlawful. One must consider the circumstances (finances, distance, ability, etc.) to determine which method is most expedient.

When the proposition that instrumental music is an aid arises, two questions immediately follow: (1) Is it an aid? and (2) Is it expedient?

A Command In Old Testament; Not An Aid

When one claims that instrumental music is an aid, he has occupied a scripturally untenable position. By the nature of aids, he has conceded that it is not a command, for an act cannot be both a precept and an aid. Precepts must necessarily be obeyed; aids are only helpful to the prosecution of the precept, not vital to it. God chose to command instrumental music in the Old Testament. It was not on the level of an aid, but on the higher plane of a command. “And he set the Levites in the house of Jehovah with cymbals, with psalteries, and with harps, according to the commandment of David, and of Gad the king’s seer, and Nathan the prophet; for the commandment was of Jehovah by his prophets” (2 Chron. 29:25). The inspired poet also commanded instrumental music in Psalm 150. He said to sing praises to Jehovah and did not assume they would use instrumental music as an aid but commanded it.

“Praise him with trumpet sound:

Praise him with psaltery and harp.

Praise him with timbrel and dance:

Praise him with stringed instruments and pipe.

Praise him with loud cymbals:

Praise him with high sounding cymbals.

Let every thing that hath breath praise Jehovah.”

In every case known to me where instrumental music accompanied singing in the Bible, it was specifically commanded. A careful reading of Exodus 15 shows that Miriam danced to the timbrels after the singing of the Children of Israel. Nothing indicates that she sang with the timbrels. God gave instrumental music the status of command. The instrumentalist defies the authority of God by down-grading instrumental music to the level of an aid. He cannot so do without usurping God’s authority. By making the aid argument, one has already conceded that there is no precept authorizing it. Therefore, the argument is lost. Instrumental music is not an aid.

Aids Are Subordinate To A Command

An aid must be recognized as being subordinate to the thing commanded. If it is an equal type, it cannot be an aid. It is excluded by the choice of the other which is commanded. If asked to state the common factor of automobiles, planes, boats, and trains, almost anyone would say that they are methods of going and are subordinate members of the general class, going. Walking sticks and luggage are aids to going that are not directly related to it. Instrumental music is not a subordinate class of singing, but it is co-equal with it in the general field of making music. Since it is music, it cannot be an unrelated object that aids one in the prosecution of the command to sing, as does a songbook or a pitchpipe. Instrumental music is not an aid.

Aids Must Not Constitute Another Act

Aids do not result in another act of worship. It would still be possible to worship if the songbooks and pitchpipe were removed. It would not be the same if instrumental music were removed. It does not merely aid; it adds another element to the worship. The congregation is no longer singing praises to God; they are now singing and playing to God. A new act was created by adding a new element. Deleting the instrument changes the nature of the acts; deleting an aid does not change the act. Instrumental music is not an aid.

Sentence Diagram of Eph. 5:18-20

Instrumental music cannot be considered as an aid to the act of worship commanded in Ephesians 5:18-20. We find three components of worship enjoined under the general heading “Be filled with the spirit.” They are: (1) “speaking one to another in psalms, hymns, and spiritual songs,” (2) “singing and making melody with your heart to God,” and (3) “Giving thanks to God.” Notice that in point two, “singing” and “making melody” are joined by the coordinate conjunction “and” (in the Greek, kai). This means that they are equally modified by any phrases that apply to either of them. In this case, “with your heart” modifies both “singing” and “making melody”; not only one. This is parallel to the statement “seeing and recording with the eye.” Both seeing and recording take place with the same instrument, the eye. No one can deny this. The instrument upon which “singing and making melody” take place is the heart. The word psallo in this passage is translated “making melody;” not “singing” as so many people assume. Therefore, the word that often is used to-provide authority for the instrument is found very closely tied in with a named instrument, the heart. Instrumental music cannot aid “speaking.” We learn from a parallel diagram of Col. 3:16 that “teaching and admonishing” constitute what is termed “speaking” in Ephesians. Instrumental music does not help in either teaching or admonishing fellow Christians.

Instrumental Music Hinders God’s Plan

If the above parallel is disallowed, it is still impossible to show how instrumental music can aid speaking. The booming organ drowns out the vocal “speaking one to another” and leaves each one speaking alone. It distracts the mind from the teaching or the devotional thought, and concentrates it on the aesthetic beauty of music. This is not worship. It is difficult to see how one could claim that instrumental music is an aid to the “singing” or the “making melody.” The simple construction of the sentence makes it plain that they take place on the heart and are “to the Lord.” Thus it is not a sound that can be kept in tune or otherwise musically improved by any sort of aid. Nor are “singing” and Amaking melody” to be done to anyone but God. Instrumental music cannot aid the soul in communication with God. We speak to each other; We sing to God with our hearts. Instrumental music cannot aid either, by any stretch of reason or flight of fancy.

Not Expedient

Even if it were possible to prove that instrumental music were an aid, that would still not prove that it is permissible. For an aid to be permissible, it must also be expedient. The instrument does not in any measurable way edify. It teaches nothing; it does not add to true spiritual feeling; it does not strengthen the soul. In fact, it probably detracts from all three of these. It keeps the worshiper from hearing the teaching of those about him. It also drowns out his voice and makes his contribution less significant in his own mind, so he loses the full measure of spirituality that could have been gained. Finally, instrumental music destroys any feeling of group participation. Each worshiper is isolated from every other worshiper by the sound of playing, and the strength gained by the sense of mutual sharing is gone. In addition to these drawbacks, instrumental music has caused so much division and strife that it could never be considered permissible. An aid must be dispensed with if it is causing trouble or causes a weaker brother to offend (I Cor. 10). This principle would certainly apply to the instrument, for who could deny that it is offensive to many?

Instrumental Music Fags Test

Instrumental music is not an aid. It fails to pass any test as an aid, yet it must pass all such i tests to be scriptural. Instrumental music was compared to different characteristics of aids and in every case the conclusion was that it is not an aid. Even if it were accepted as an aid (for the sake of argument) it ~till could not be used. It is not expedient because it does not edify and it divides brethren. Thus, instrumental music is unscriptural.

Truth Magazine, XVIII:36, p. 11-12
July 18, 1974

By Leslie Diestelkamp

This report must necessarily be brief, yet comprehensive and informative. I shall therefore divide it into various subheadings as follows:

Travel

Brother Jim Sasser, of Rogersville, Ala. 37857 (Rt. 3, Box 3) and I made the trip to Nigeria together. Jim is an ideal travel companion and made the frustrating experiences of such long trips pleasant. He and I “speak the same thing” (I Cor. 1:10) and made the same appeal to the Nigerians everywhere.

We traveled by Pan Am from New York to Lagos and back. Inside Nigeria we drove a Volkswagon Passet rented car nearly 4,000 miles. A few roads are much improved there and quite good, but most roads were very, very bad and a few were almost impossible. Lodging conditions have improved very much there, and we were able to have air-conditioned quarters most of the time.

Health

When I went to Nigeria the first time in 1959 1 was 47 and the oldest American preacher who had gone. Now I am 62 and I know some friends were apprehensive. But I fared real well. I was not sick at all, though I did have a very small amount of diarrhea the first two weeks. I missed no preaching appointments, though, and lost only 10 pounds (result of heat and diet). Jim did quite well also with only slightly more stomach trouble.

Nigerian Conditions

It had been six years since I left Nigeria the last time and I found at least the following changes: (1) City traffic has become almost impossible. There must be at least four times as many cars as we formerly had and the degree of irresponsibility of the drivers, especially the multitude of Taxi drivers, is much worse. It is a nightmare to try to drive there. (2) The cost of living has risen many times until it is almost impossible. A car that costs $3,000.00 here in America will cost $5,000.00 there. Other things are comparable. (3) The country is at peace and the people seem just as friendly as ever. There is more prosperity, but at the same time much inflation, so the people are no better off, and sometimes worse.

The Churches

We are encouraged with the condition of the churches. There are indeed some trouble spots, where divisiveness prevails among brethren who should be in agreement, there is some small amount of promotion of human institutions by a few Nigerians bent on building schools, etc. and there is an ever-present weakness in that the churches are slow to take up support of their preachers. However, even in this last item there is vast improvement in some places, and everywhere there is a mood to go forward in good work and to continue in all scriptural action. Error is resisted with zeal and such teaching is well-received by the Christians. There are plenty of strong Nigerian preachers who know truth and uphold it vigorously. They will not be quickly led astray.

Jim and I preached about 140 sermons in about 90 congregations in seven states, involving us in about 4,000 miles of travel. Everywhere we appealed for peace and purity and with few exceptions were heartily received. We seldom preached on first principles but concentrated on strengthening the weak and encouraging the strong. In spite of this type of preaching, perhaps 15 or 20 were baptized But everywhere the Christians expressed desired that we return.

At least five Nigerian preachers are conducting training classes for the young preachers and are doing excellent work in this regard. There were many appeals for help for native preachers-many of whom work faithfully with no support at all at present. If any readers want to help such men, get in touch with Brother Sasser or me and we can give names and addresses.

As one would expect, there are a few fakes and a few men trying to get money under false pretense. Any Americans who consider helping any Nigerian should first of all receive proper recommendation from some reliable source. There are many, many reliable men whom you can contact. I also will be glad to help in any way possible.

Truth Magazine, XVIII:36, p. 9-10
July 18, 1974