Truth Magazine

By Jeffery Kingry

In Luke 9:28-36 we read about the transfiguration of Jesus in the presence of Peter, John, and James. We must remember as we read of this part of Jesus life that he was on his way to the cross. He knew that each step that he took towards Jerusalem was a step closer to his crucifixion. Jesus had just revealed in the days before that “the son of man must suffer many things and be rejected of the elders and chief priests and scribes, and be slain and raised again the third day” (Lk. 9:22). He had also revealed to his disciples through the Holy Spirit that he is the “Christ of God” (Lk. 9:20). When Jesus was transfigured before his sleepy disciples, their first reaction was one of prejudice and lack of understanding. Jesus stood in a glorified body and spoke to the great lawgiver, Moses, and the great prophet, Elias, and “they spake of his decease which he should accomplish at Jerusalem” (Lk. 9:31). This was one of the last moments of glory and reassurance that Jesus had before his death, and his disciples were totally oblivious to the importance or the significance of the occasion.

In Luke 9:37-45 we find Jesus coming down from the mount and the refreshing encouragement of his Father and the Old Testament saints, only to be confronted with the lethargy, indolence, and unbelief of his followers and the world. A distraught father, with a child in the grips of an evil spirit, cried out to him,

“Master, I beseech thee, look upon my son: for be is mine only child” (9:38). The impression that we get of the situation is one of confusion: people running around, not knowing what to do; the disciples were hopelessly baffled, the boys father disappointed and upset. Jesus quickly brought the situation under control, but not without sorrow and irritation (Lk. 9:41).

In the face of all the glory and adulation he was to receive at this mighty work (Lk. 9:43), Jesus said again to his disciples, “let these sayings sink down into your ears: for the son of man shall be delivered into the hands of men. But they understood not his sayings, and it was hid from them and they perceived it not: and they feared to ask him of the saying” (Lk. 9:44,45). Along the entire journey to Jerusalem and certain death, Jesus put up with and patiently taught his puffed up (Lk. 9:46,54), and ignorant (Lk. 9:49), and halfhearted (Lk. 9:57-62) followers.

Is it any wonder, after thirty-three years amongst mankind that Jesus would require patience in his disciples, as he demonstrated that quality in himself? Paul tells us in 1 Cor. 13:4 that “love suffereth long, and is kind.” flow do we treat the slow to perceive? Are we harsh and pushy, or longsuffering and kind? Paul told us in Col. 3: 13, “forbear one another, and forgive one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye.” Do we harbor grudges, and become opprobrious against the weak or ignorant brother?

Above all, preachers and elders must be patient and longsuffering. “The servant of the Lord must not strive; but be gentle into all men. apt to teach, patient, in meekness instructing those that oppose themselves” ~2 Tim. 2:24,25). The brother that will not develop these qualities, and is harsh, demanding, and quickly discouraged is not following in the steps of the Master Teacher.

 

TRUTH MAGAZINE XVII: 16, p. 13
February 22, 1973

By Lindy McDaniel

It is becoming vogue among some preachers and teachers to speak of the children of God as “righteous sinners.” Preachers have even been known to address the assembly as “my fellow sinners”. I assume such expressions are in tended to denote genuine awareness and abasement, but do they not rather indicate misconceptions of Bible terms?

My purpose is not to question the motives of those who apply the word “sinner” to the faithful child of God, but I do believe such expressions are foreign to the teachings of the Bible. They convey to the mind false impressions, and tend to blur and minimize the concept of sin. Is it true that Christians are always “sinners?”

The expression “righteous sinner” is a contradiction of terms. The Bible speaks of the righteous, and the Bible speaks of sinners; but the Bible does not speak of righteous sinners. Jesus said: “There will be more joy in heaven over one sinner who repents, than over ninety-nine righteous persons who need no repentance” (Luke 15:7). Peter wrote: “And if it is with difficulty that the righteous is saved, what will become of the godless man and the sinner?” (1 Pet. 4:18). In these passages, the word “righteous” is contrasted with the word “sinner.” If one is a “sinner,” he needs to gain the forgiveness of his sins through Jesus Christ.

The Bible uses the word “sinner” either to denote one who has never known God or one who has become unfaithful; but never is the word used to apply to a faithful child of God. Read carefully the following passages: “And if you love those who love you, what credit is that to you? For even sinners love those who love them (Luke 6:32). “We know that God does not hear sinners; but if any one is God-fearing, and does His will, He hears him” (John 9:31). “But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom. 5:8). “But if, while seeking to be justified in Christ, we ourselves have also been found sinners, is Christ then a minister of sin? May it never be” (Gal. 2:17). “. . . realizing the fact that law is not made for a righteous man, but for those who are lawless and rebellious, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers . . . ” (1 Tim. 1: 9). “For consider Him who has endured such hostility by sinners against Himself, so that you may not grow weary and lose heart” (Heb. 12:3). “Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded” (James 4:8). “. . . let him know that he who turns a sinner from the error of his way will save his soul from death, and will cover a multitude of sins” (James 5:20). “And if it is with difficulty that the righteous is saved, what will become of the godless man and the sinner?” (1 Peter 4:18).

All Christians Sin

The Bible teaches that all Christians commit acts of sin. John wrote: “If we say that we have no sin, we are deceiving ourselves, and the truth is not in us” (1 John 1:8). However, this passage is not teaching that Christians are always sinners. The child of God does not live in a state of sin, although he does commit sin.

If a Christian commits a sin, he certainly is a sinner. But the divine solution to the problem is given in 1 John 1: 9: “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.” If and when a Christian sins, he has Jesus Christ as his Advocate before the Father (see 1 John 2:1-2), but we must keep in mind that forgiveness is predicated upon confession and repentance. It is axiomatic that if we commit sin (righteousness), we are unrighteous; but if we confess our sins, God will cleanse us from all unrighteousness. The Bible does not teach that the cleansing blood of Jesus Christ is automatically applied to the Christian apart from his meeting Gods conditions of pardon.

Some argue that Romans 3:23 teaches that all men, including Christians, continue to live in a state of sin. Paul wrote: “. . . for all have sinned and fall short of the glory of God.” However, the context indicates that Paul has under consideration all the people of the world apart from Jesus Christ. Even if it be granted that Romans 3:23 includes Christians as well as those outside of Christ, it still does not prove that Christians are sinners at all points of time.

We are righteous before God, not on the basis of sinless perfection, but on the basis of Gods goodness and mercy. We must recognize that we are sinful creatures and deserve to die. This would be true even if we commit only one sin; however, we continue to commit sin. The Pharisee felt that he was good enough to be saved, but the publican prayed, “God, be merciful to me, the sinner” (Luke 18:13). The attitude of the publican caused him to find favor with God. But let us keep in mind that the awareness of sin must be coupled with repentance. Jesus said unto the woman taken in adultery: “… from now on sin no more” (John 8:11).

Sin Is Specific

Sin is not a vague, indescribable concept. Sin is the transgression of Gods law. John wrote: “Every one who practices sin also practices lawlessness; and sin is lawlessness” (1 John 3:4). We can sin in thought, word, or deed, by commission or by omission. In each and every case, sin is the violation of the will of God. We need to also keep in mind that Gods law is compatible with the nature of those who must live under the law, else God could be charged with injustice.

Sin must be dealt with in specific Biblical ways. While the blood of Christ provides the power to forgive sins, this power is not automatically applied to the child of God. If we sin against our brother, we must seek his forgiveness as well as Gods (Matt. 5:23-48; 18:22). If our brother sins against us, we have a responsibility to confront him with the sin (Matt. 18:15-17). If our brother is overtaken in a sin, we are to seek to restore him (Gal. 6: 1).

All Are Unworthy

All human flesh is unworthy before God. Gods glory and our unworthiness before Him are the very essence of all acceptable worship and praise. Gods thoughts are high above our thoughts, and Gods ways are far above our ways. Does the fact that all Christians are unworthy of God argue that they are classified as “sinners?”

Before we start throwing the word “sinner” around carelessly, let us consider carefully what the Bible teaches. Let us use Biblical terms in Biblical ways. It is never a sign of humility to fail to recognize the distinctions of the word of God. While it is freely admitted that all Christians at times do sin and none can be saved except by the grace of God and the blood of Jesus Christ, this is not to say that Christians are always sinners. If we are cleansed by the blood of Jesus Christ, we are not “sinners.”

TRUTH MAGAZINE XVII: 16, pp. 11-13
February 22, 1973

By Johnie Edwards

There is much misunderstanding as to what the Bible teaches about tongue speaking. This misunderstanding is beginning to creep in among the people of God. Let me call to your attention eight things the Bible teaches about tongue speaking.

(1) Bible Tongues Were Languages. When the apostles spoke in tongues in Acts 2, “the multitude was confounded, because that every man heard them speak in his own language” (Acts 2:6). There were several different languages represented as Jews had come from all nations to keep the day of Pentecost. (Acts 2:51). They heard the apostles speak in their “own tongue, wherein they were born” (Acts 2:8). So, Bible tongues were not just a lot of jabbering but languages which were spoken at the time.

(2) Bible Tongue Speaking Was Associated With The Baptism Of The Holy Spirit. The Lord promised that He would send the Holy Spirit upon the apostles. “And behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high” (Lk. 24:49). The Lord renewed this promise in John 14:26. Jesus told the apostles, “Howbeit when the Spirit of truth is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come” (Jno. 16:13). In Acts 1:4, 5, 8, Jesus again tells the apostles to wait in Jerusalem for the Holy Spirit. They wait in Jerusalem. According to Acts 2, the Holy Spirit comes upon the apostles. “And they were all filled with the Holy Ghost; and began to speak with other tongues as the Spirit gave them utterance” (Acts 2:4). Another example of tongue speaking being associated with the baptism of the Holy Spirit is in the case of Cornelius. Peter said, “And as I began to speak, the Holy Ghost fell on them, as on us at the beginning” (Acts 11:15). As a result of the outpouring of the Holy Spirit, they spoke in tongues. (Acts 10:45-46).

For people today to be able to speak in tongues as was done in the first century, they would first have to receive the baptism of the Holy Spirit, which is impossible to receive today!

(3) Bible Tongue Speaking Was Associated With Spiritual Gifts. There are nine spiritual gifts as recorded in 1 Corinthians 12. One of these was tongues, and the interpretation of tongues. (1 Cor. 12:10). These gifts were imparted only by an apostle by the laying on of his hands. There is a case in Acts 19 where Paul taught and baptized about twelve men. “And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied” (Acts 19: 6). For people today to be able to speak in tongues as was done in Bible days, they would have to receive the baptism of the Spirit as we just noticed or have an apostle lay hands on them, neither of which can be done today! Here is proof-positive that Bible tongues do not exist today.

(4) Bible Tongues Were To Be Understood. Read 1 Corinthians 14:2-26. As you read these passages you will observe (a) “except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air” (v. 9) (b) “Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue” (v. 19). If no one understands the tongue in which one is speaking, what good is accomplished?

(5) Purpose of Bible Tongue Speaking. When Jesus told the Apostles to carry out the great commission, he also told them that the, could cast out devils, speak with new tongues, take up serpents, drink deadly things and not be hurt and recover the sick. (Mark 16:15-18) Now, what was the purpose of these things? “And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following” (Mk. 16: 20). Tongue speaking along with these other miracles simply confirmed the word. Paul told the Corinthians “Wherefore tongues are for a sign, not to them that believe, but to them that believe not. . .” (1Cor. 14:22). Since the word has now been confirmed (Heb. 2:3), we do not need tongue speaking to confirm it!

(6) Use Of An Interpreter. One of the spiritual gifts was “the interpretation of tongues” (1 Cor. 12: 10). Paul said, “Wherefore let him that speaketh in an unknown tongue pray that he may interpret” (1 Cor. 14:13). Again, Paul said, when there was tongue speaking, “let one interpret. But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God” (1 Cor. 14:27-28). If one spoke in a language others did not know and there was no interpreter, it became unfruitful. (1 Cor. 14: 14).

(7 ) Bible Tongue Speaking Was Orderly. “If any man speak in an unknown tongue, let it be by two, or at the most by three, and that, by course . . .” (I Cor. 14:27). Again it is said, Let all things be done decently and in order” (I Cor. 14:40). What little so called tongue speaking that I have heard, was everything but orderly!

(8) Bible Tongue Speaking Has Ceased. Paul told the Corinthians that “whether there be tongues, they shall cease . . .” (1 Cor. 13-8) He further told them when tongue speaking would cease. He said that tongue speaking would cease “when that which is perfect is come” (1 Cor. 13: 10). That “which is perfect” is the word of God revealed in its completness. (Jas. 1:25) Now that the Word of God has come, now that it has been completed, tongue speaking has ceased. This occurred about A.D. 96 and there has not been a case of Bible tongue speaking since.

TRUTH MAGAZINE XVII: 16, pp. 10-11
February 22, 1973

By Bill Reeves

In this eighth and final article in a series on Max Kings The Spirit Of Prophecy, we notice briefly his case for Daniels prophecy on the 70 weeks (9:24-27). King has much to say about this prophecy throughout his book and lectures. The interpretations of this prophecy are legion, and it is not within the province of this short article to go into detail on it. Whether one interprets it in the usual manner, considering it as Messianic (that is, that the 70 weeks, and the six items of v. 24, are fulfilled in Christs first coming and death on the cross-with the additional fact added by Daniel that Jerusalem would be destroyed), or whether one follows Kings “gap” theory (whereby a 30 year gap is put between the 69th and the 70th prophetical week, and the six items are fulfilled within the 7 year period between A. D. 63 and A. D. 70), still Kings Preterist-View doctrine is as foreign to the teachings of the Scriptures as any other man-made doctrine. This has been amply shown in the previous seven articles. It would take seven times seventy to expose every perversion of Scripture to be found in his look!

How anyone could have a knowledge of the mission and work of the Messiah, Christ Jesus, and after reading Dan. 9:24, conclude that these six items were not fulfilled in His first coming and death on the cross, is beyond me. But, King has Christ coming at the end of the 69th week, and then by means of his “gap” theory jumps some 30 years distance, and gets these six items fulfilled between A. D. 63 and A. D. 70. The weakness of his interpretations shows most obviously in spots. For example, on p. 55 he is in trouble trying to fit in the cessation of the sacrifice and oblation. On p. 64 he has to get “righteousness” in too many years after Pentecost, so he invents some expressions and says, this “has reference to the time of Christs coming when things would be so changed that righteousness would be the eternal state of the new world.” What the destruction of Jerusalem in A. D. 70 had to do with working such drastic changes that righteousness would be no longer a non-eternal state, but rather an eternal state, he does not tell us. He cannot! It is just a convenient fabrication.

After leaning so heavily upon his “gap” theory, he has the audacity to refer to our “gap” between ones death and his receiving the glorified or spiritual body in the resurrection day! A-211

In defense of the “gap” theory, King before the Preachers Meeting presented Job 3:6, “As for that night … let it not come into the number of the months.” “He was cut off (referring to Jesus-BHR) A.D. 32, and we have a gap between the 69th and the 70th week. One of the reasons for that gap is, Christ said, “But of the day and hour knoweth no one, not even the angels of heaven, neither the Son, but the Father only. (Matt. 24:36). Had there been no gap, even the disciples could have figured out from the basis of Daniels 70 weeks exactly when the Lord was going to return in the destruction of Israel.” After trying to make Jobs sufferings typical of the churchs persecution by the Jews before Jerusalem was destroyed, he admits, after citing Job 3: 6, “this is the closest I can come in the Bible to show the gap.

But in his book King refers, in defense of his “gap” theory, to (1) the division which Daniels prophecy makes between the first 69 and the 70th weeks. Yes, but it also makes a division between the first 7 and the next 62! King, wheres the gap there? (2) Acts 3:19-21 (Christs being in heaven after his ascension and until his return in A. D. 70 to restore all things! This is a “gap.”); 2 Pet. 3:9,15 (the period of the longsuffering of God; i.e., between A. D. 33 and A. D. 70-the “gap”); Luke 19:41-44 (time elapsed between Christs being cut off and Jerusalems destruction); Matt. 24:36 and Acts 1: 7 (the secrecy of the time would indicate that the 70th week would not follow immediately the other 69).

Well, these Scriptures mentioned just above by King have no bearing at all upon the issue of whether or not a 70-week unit should have a “gap” in it. King merely accommodates to his “gap” theory what these passages say, and actually perverts the meaning of Acts 3:19-21 and 2 Pet. 3:9, 15. We have already exposed him on 2 Pet. 3, and suffice it to say, with the apostle Peter, that the passage in Acts 3 had to do with those days (v. 240)!

So, there is no more a “gap” between the 69th and 70th weeks, than between the first 7 and the next 62! Daniel said that 70 weeks were decreed (v. 24), but King says 69, plus gaps of several more, plus the 70th, were decreed. As there was no gap in the 70 years of captivity in Babylonia, so none is to be expected in this 70, prophetical-year, unit.

Were not those six items of Dan. 9:24 so messianic in nature, through and through, we might look to other interpretations which would harmonize with the Scriptures. But the Preterist-View of prophecy tears the entire Divine Library of 66 books to shreds!

Premillennialism does not begin to prevert as many Scriptures as Kings doctrine does, and yet he told the preachers: “I think the premillennial issues today are going to force us in this direction (to the Preterist-View-BHR) if we successfully meet them.”

Daniels prophecy tells us (v. 25) that the first seven prophetical years would see the rebuilding of Jerusalem, and that at the end of the next 62 would come the Messiah. Then, after the 62week period, two things would happen (v. 26): the Messiah would be cut off, and the city and the sanctuary would be destroyed. This verse does not tell us how long after the expiration of the 62-week period these two events would happen, but the next verse (27th) does tell us that in the 70th prophetical week (or seven-year period) the Messiah would make a firm covenant with many and in the midst of it (3 and one-half years) he would make the sacrifice and oblation to cease. This is when, evidently, he would be cut off, as referred to in the previous verse, because his death on the cross put an end to the Law and its priesthood (Heb. 4: 12). Was not the veil of the temple rent on that occasion?). The additional information is given in v. 27 concerning the fact of Jerusalems destruction. It is mentioned as following (how long is not stated) the expiration of the 70th week. So, by Daniels prophecy the Jews could know that their capital city would be fully destroyed subsequent to the Messiahs being cut off. Both events are mentioned in v. 26, but in v. 27 only the one is mentioned as occurring in the 70th week: the death of the Messiah, because he was to make the covenant then, and of course he would have to make it before he died, or in his death.

In conclusion, I direct my readers attention (King, note that “readers” is plural and “attention” is singular, and compare it to what you have done to Rom. 8:23 and Phil. 3:21, “our body”!) again to the fact that the whole basis of this Preterist-View heresy is a perversion of Pauls allegory in Gal. 4. Paul, through the Holy Spirit, no more made allegorical the detail of Ishmael and Isaac living in Abrahams household for a short time, than he did the detail of Isaacs being weaned! King goes beyond what Paul makes allegorical and misuses the purpose of the allegory, which he did present.

He then sets out to boldly force literal passages into his own mold of spiritualizing, and dares call one “fleshly” if he does not agree with him. He switches terms and plays with English words, and employs his sophistry in the most subtle of ways. He adds a word or phrase, or otherwise makes some small change, to misrepresent his opponent. He quotes only part of an authority which would appear to agree with his position, and thus leaves wrong impressions. He has built up his own peculiar lingo to support his doctrine. He ignores contexts wholesale, and presses them into his service. His book is difficult to read and monotonously repetitious. Paragraph after paragraph is but a conglomeration of jumbled and unrelated references, which he has arbitrarily applied to fit his doctrine. No one, without Kings help, would ever have guessed that inspired writers were trying to get such a message across!

It is not at all likely that one so committed to a false doctrine, as Brother Max King is, can be salvaged from it, but if anything can be done to rescue him, I pledge all the help I can give to that end. Nothing would make me happier! -Route 3

 

TRUTH MAGAZINE XVII: 16, pp. 8-9
February 22, 1973