Truth Magazine

By Mike Willis

The adversities of life that come to us sometimes tempt us to think that God is the source of the evils. As some men suffer, they may blame God, just as Job did when he wrote,

But now he hath made me weary: thou Nast made desolate all my company. And thou Nast filled me with wrinkles, which is a witness against me: and my leanness rising up in me beareth witness to my face. He teareth me in his wrath, who hateth me: he gnasheth upon me with his teeth; mine enemy sharpeneth his eyes upon me. They have gaped upon me with their mouth; they have smitten me upon the cheek reproachfully; they have gathered themselves together against me. God bath delivered me to the ungodly, and turned me over into the hands of the wicked. I was at ease, but he hath broken me asunder: he hath also taken me by my neck, and shaken me to pieces, and set me up for his mark. His archers compass me round about, he cleaveth my reins asunder, and sloth not spare; he poureth out my gall upon the ground (Job 16:7-13).

Job’s statements about God’s dealing with him were wrong, as the book continues to demonstrate. In the New Testament, James reminds us of the same truth, that our temptations do not come from God, but have another source (which we may or may not be able to explain). We need to be reminded of the nature of the God that we serve. James wrote, “Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning” (1:17). He did not want us to think of God in the terms that Job did. Let’s consider some of the things spoken in James 1.

Every Good and Perfect Gift Comes From God (1:17)

Inasmuch as men are tempted to look on our suffering as having God as its origin, we need to be reminded that suffering has Satan as its origin. God is the giver of every good and perfect gift (1:17). Here are some of God’s good gifts: (a) His provisions for man’s physical needs; (b) His sustaining of the world; (c) Our daily provisions of food, clothing, and shelter; (d) His gift of the family; (e) His gift of government. On top of these physical provisions, think of God’s spiritual provisions for man: (a) The Savior; (b) The revealed word of God; (c) Prayer; (d) The local church; (e) The hope of heaven. The list could be extended much beyond what it is.

James reminds us that the nature of God is unchangeable (1:17). There is not oneparallag (“variation, change,” Thayer 484) or trop s (“a turning: of the heavenly bodies,” Thayer 631) aposkiasma (“a shade cast by one object upon another, a shadow,” Thayer 67). The way God acts on one occasion does not cast a shadow on his otherwise revealed nature, as if he was acting one way at one time and an-other way at another time. God is the same yesterday, today and forever (Heb. 13:8). If these good gifts remind us of God’s good nature, and they do, we should remember that his nature does not change because we happen to suffer some adversity, such as Job suffered (loss of family members, wealth, position in society, or physical health). Whatever explanation lies as the reason for human suffering, one can never question the goodness and love of God. God’s disposition toward man was clearly revealed in the gift of his Son for man’s salvation.

How To Consider Our Circumstances

Bad times do come for men. Every person and family experiences hard times. How should we view them? Here are some biblical answers to that question:

1. As testing of one’s faith (1:2-4). Remember the example of Job. The Devil slanderously charged that Job was serving God for his own benefit. The things that hap-pened to him tested his faith. In the course of his suffering, he experienced the following circumstances: (a) Financial reversal; (b) Loss of his children; (c) Loss of social position; (d) Loss of physical health. Although Job thought God was to blame for his sufferings and bitterly complained to God, the Lord was not the one attacking Job. The Devil was attacking Job to see if he could use these circumstances to destroy his faith. He had slanderously accused Job of serving God because God had put a fence around him. God allowed Satan to tempt Job. From God’s point of view, these circumstances tested Job’s faith. When similar temptations come to us, we should look on them as testing one’s faith. James said, “My brethren, count it all joy when ye fall into divers temptations; knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing” (Jas. 1:2-4).

We recognize that a tested faith works “patience” (hupomon : “steadfastness, constancy, endurance… ; in the N.T. the characteristic of a man who is unswerved from his deliberate purpose and his loyalty to faith and piety by even the greatest trials and sufferings,” Thayer 644). Steadfastness produces its work of making man “perfect” (teleios) and “entire” (holok ros: “complete in all its parts, in no part wanting or unsound, complete, entire, whole,” Thayer 443).

We count it joy when we have successfully endured the temptation (cf. Heb. 12:1-2). In the midst of such suffering, one may lack wisdom. In such an event he should ask God to give wisdom to him (Jas. 1:5).

2. As a discipline to improve him (Heb. 12:5-11). The writer of Hebrews reminds us that the Lord’s chastening (used in that context with reference to physical persecution of Christians) had a positive effect of disciplining and chastizing the soul. His chastening produces the positive effect that we might be exercised in righteousness. Our sufferings also discipline our soul. Paul said that his thorn in the flesh was there to keep him from pride (2 Cor. 12:7).

3. As an allurement of the devil to induce him to sin. Whereas the Lord allows temptations to test one’s faith, the Devil uses the same temptations to destroy his soul. His attacks against Job were malicious. He wanted the things that he inflicted on Job to cause him to “curse God and die.” The Devil still uses ill circumstances to tempt us to believe that God does not love or care for us, leading us to quit serving him.

The Man Who Successfully Endures Temptation

1. Shall receive the crown of life (1:12). James said, “Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him” (1:12). The successful endurance of one’s adversities leads to approval from God and, ultimately, to the crown of life. God rewards those who are faithful to him (cf. Rev. 2:10; 2 Tim. 4:6-8).

2. Does not attribute his temptations to sin to God (1:12-15). James wrote,

Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.

Our temptations to commit evil cannot come from a good God. God cannot be tempted with evil. God tempts no one. Our temptations stem from our own lusts. Epithumia means “desire, craving, longing. . . spec. desire for what is forbid-den, lust” (Thayer 238). There is an unholy desire for that which is forbidden in a man. The devil entices that unholy desire. Our lusts give birth to sin. Sin gives birth to spiritual death. In none of this sequence is God luring one to fulfill his forbidden desires, his lusts.

We can illustrate how that works. A man may be tempted by the devil in that which there is no lustful desire. I am not tempted by such things as homosexuality, drunkenness, robbing a bank, committing a murder, etc. However, I have been susceptible to the devil’s enticements in other areas. He has successfully appealed to my sexual passions to get me to watch things on TV that I should not have watched, provoked my anger to use language that I should not have used, and such like things. Were there no lustful desire in me, I would not respond to his allurements.

In the hour of trial or testing, one should remember that these sufferings do not come from the good God. There is a great danger of murmuring and complaining in adverse circumstances, rather than submitting one’s spirit to God (1 Cor. 10:10).

The Danger of Sinful Anger (1:19-20)

James warned about the danger that comes to one’s soul from a sinful anger in the face of his temptations. He wrote, “Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath: For the wrath of man worketh not the righteousness of God.”

In the midst of suffering there is a danger of sinning in anger. The word anger is translated from org which means, “The natural disposition, temper, character; movement or agitation of soul, impulse, desire, any violent emotion, but esp. (and chiefly in Attic) anger. In bibl. Grk. anger wrath indignation” (Thayer 452). In the midst of such anger one may be prone to say things he should not and do things that he will regret. Hence, James admonishes that men should be (a) swift to hear, (b) slow to speak, and (c) slow to wrath. Sinful wrath does not produce the righteousness of God.

Satan has destroyed many a man by adverse circumstances that drive him to bitterness of spirit and blasphemous words against the good God. James is calling on Christians to remember that God is a good God, whose good and perfect gifts amply demonstrate his good character. Since he can do nothing inconsistent with his good nature, man should not allow his adversities to drive him away from God.

Guardian of Truth XLI: 24 p. 2
December 18, 1997

By Larry Ray Hafley

“Christmas originated in pagan rites, laced with astrological superstition; and . . . its recent associations with the divine event at Bethlehem are wholly arbitrary.

“It’s true enough. Before there was Christmas, our remotest ancestors … pranced about and painted themselves blue and probably drank too much … this time of year. They had much to celebrate; for in answer to their frantic prayers and sacrifices the sun god had once again consented to halt his threatening retreat and return to warm the Earth for the crops soon to be planted. And in truth, our observance of this yearly festival is often not less pagan in spirit than theirs” (Houston Chronicle, Edwin M. Yoder, Syndicated Columnist, December 25, 1996, 46A).

Let us not be misunderstood. Neither Edwin M. Yoder nor myself is saying that the birth of Jesus is “pagan” in origin. No, the birth of Jesus was as real an event as was your birth or mine (Matt. 1; Luke 1 and 2). However, “Christmas” and the world’s observance of December 25 as the God. Christmas was birth of Jesus “originated in pagan rites, laced with .. . superstition.” In short, Jesus was born of God. Christmas was born of man. December 25 is no more sacred or holy than is February 2, “Groundhog Day.” Both days “originated in pagan rites, laced . . . with superstition.”

Jesus is real. His birth occurred as chronicled in the New Testament. Groundhogs are real. Some may come out of their holes on February 2. If they are capable of noticing, they may see their shadows. The same is true of groundhogs on January 2, March 2, etc. What does any of that have to do with the length of winter or the coming of spring? Nothing; absolutely nothing!

Christians are thankful that Jesus was conceived by the Holy Spirit in the womb of the virgin, Mary. They rejoice in the fact of his birth, but they glorify God through his death on the cross (Gal. 2:20; 6:14). Obviously, he could not have died on the cross if he had not been born in a barn, but the significance of his birth is only given relevance through his sacrificial death (Phil. 2:5-11; Heb. 2:9).

The anniversary celebration of Jesus’ birth clearly is of human origin. His disciples did not celebrate it; Jesus never taught them to observe it; the apostles never commended or commanded it; the churches of the first century never worshiped on a set day in honor of his birth (Matt. 28:20; Acts 2:42; 1 Cor. 4:6; 2 John 9). But, ever and always they bore about, carried about, and talked about his death and resurrection (Acts 4:2; 17:18; 25:19; 2 Cor. 4:10).

Mr. Yoder, in the quote above, told the truth about Christmas. Now, it remains for us to tell the truth about Christ, about his life and about his death (1 Cor. 2:2).

Guardian of Truth XLI: 24 p. 1
December 18, 1997

By Keith M. Greer

Over the past five years I have listened to, read about and observed a growing problem among brethren. In many of the papers and periodicals published by brethren, we seem to be in a “death struggle” over a serious Bible teaching concerning the proper exegesis of Romans 14.

But if you bite and devour one another, beware lest you be consumed by one another! (Gal. 5:15).

Can one be so blind, as to not see the “ever widening gap” that is occurring between us over this issue of fellow-ship? Over the past few years I have read and studied both sides of these issues. I have preached on these matters personally in many places across the country. Also, I have discussed my understanding of these issues with elders, preachers, and many members of the church. Allow me to offer some personal observations for your consideration.

All of this began, as I see it, in recent times over an article in Christianity Magazine where brother Ed Harrell defended brother Homer Hailey, as he called it, “an unheroic assault on a 85-year-old warrior” (Nov.1988, 6). I listened to a discussion with Mike Willis and Ed Harrell at Tampa Florida (I believe at the 1990 Lectures), where the study centered around Homer Hailey  not his teaching on the Marriage, Divorce and Remarriage issue! Homer Hailey is not the issue  never has been  the false teaching being done is the issue. Brother Harrell followed up this article with a series of sixteen articles on the “Bounds of Christian Unity.” I have read and reread these articles.

Over the next few years other articles have been written in other papers addressing these issues. I have personally discussed my concerns with brother Dee Bowman by phone and letters. I talked briefly with Ed Harrell at the Lectures. Numerous discussions have been held with Mike Willis, Cecil Willis, Ron Halbrook, Larry Hafley, Harry Osborne, Tom Roberts, Joe Price, and countless other preachers.

Recently I attended Hebron Lane, in Louisville, Kentucky to hear Connie Adams discuss the subject of Romans 14, so I have gotten many different viewpoints. Of course I have done a personal study of Romans 14 and Bible fellow-ship.

Articles such as brother Paul Earnhart, “Watch Them Dogs” (July 1996, Christianity Magazine); Connie Adams, “Watch Which Dogs?”(Guardian of Truth, February 6, 1997); Larry Hafley, “Nice Doggy”(which I reviewed on the Internet). I recently read an excellent set of articles by Thomas O’Neal (Walking In Truth, Volume 21, #3). Count-less other articles have also been written, but I think you see my point.

Being a “younger” gospel preacher (years of experience about ten) than most of these men, I’ve done what I thought was best  listened, studied, read, and observed. Now I feel the need to speak out to offer my humble opinion, for what it is worth, to my brethren on both sides of these is-sues (Romans 14 and Fellowship).

What has happened to honest, open, loving discussions over issues which divide us? Why have we not learned from the events of the past? Bitter attitudes, open ill will, and prejudging another’s motives will only lead to the devil gaining ground! We be brethren! What does God’s word clearly teach concerning our relationship as brethren? Please read these passages: John 13:34, 35; 1 John 2:9-11; 3:15, 16; 4:19-21; 5:1.

By my personal observation, not much love has been shown on either side! Let us get away from personal at-tacks, distrust, and an attack of judging another untrustworthy! What did the apostles, elders, and brethren do in Acts 15 when a difference arose in the early church? They met to discuss the matter. Why? For the sake of the church and the love they had for the souls of their brethren.

Lest one misjudge my motives, I believe these issues are serious and are placing souls in “harm’s way.” Doors are being opened that my grandchildren may never be able to shut! We have a wonderful opportunity to cut off Satan “at the pass.” Will we do it? Time will surely tell. This bickering and jockeying for position is allowing Satan to gain ground and will cost the Lord’s church precious souls; both those we could be teaching and those already Christians by the means of discouragement!

What do I suggest? Open, honest, meaningful, and forthright discussions over our differences! My door is opened to do whatever I can to help bring about these discussions. Editors of Christianity Magazine and the Guardian of Truth, and others who have been drawn into this controversy, need to sit down face to face, heart to heart. Let us open Bibles and open our hearts to “rightly divide the word of God”!

Who will make the first move? Put aside personal differences, personal reservations, statements and events of the past, personal feelings and look at the larger picture  precious souls and the growth of the Lord’s church. Take these discussions out of the papers, off the Internet, and bring them to the table! My dear brethren, have we forgotten we were all bought by the same blood?

As a fellow preacher of the gospel, I am quite discouraged at the actions of many of my preaching peers on both sides of the issue. This petty and childish behavior needs to come to an end and we need to act like men who are concerned about one another’s spiritual condition and the countless others who are watching our actions.

Who is right and who is wrong? God’s word will give us the answer. The important thing now is to let us again come together as those of “like precious faith.” Will it be easy? Probably not. Yet, please consider the alternative. How can honest, open, discussions between brethren make it worse than it already is?

I am sending this article to Mike Willis of the Guardian of Truth and Dee Bowman of Christianity Magazine. It will be their personal decision to print my article.

In closing, I want to pray to God that all may see the seriousness of this subject (and any subject on which we are divided), and how we have handled it thus far. All I am is one gospel preacher who loves the Lord’s church and my brethren. In much prayer and hope I will watch and listen. Is anyone listening?

(Editor’s Note: I appreciate the good article that brother Greer submitted to both me and Christianity Magazine appealing for us to sit down together and discuss our differences. Whereas I would disagree with his assessment that the focus of the discussion between brother Harrell and me was on Homer Hailey rather than the issue [brother Harrell was the only one to allude to brother Hailey, as I recall; my speech is available in the February 7, 1991 is-sue of Guardian of Truth]. For the sake of our readers and brother Greer, I wish to inform brethren that I have been part of four efforts to arrange a face-to-face meeting with the editors of Christianity Magazine, two of which I personally initiated. In every case, they have refused to meet with us, giving as their reason that they do not trust us. The men whom they considered unworthy of trust were Connie W Adams, Ron Halbrook, Tom Roberts, and me. I cannot specifically recall whether or not other names were included in the list to meet on each separate occasion, although some efforts included additional names. I remain disappointed that such a meeting has not occurred, but the reason such a meeting has not already taken place is not because efforts have not been made.)

Guardian of Truth XLI: 23 p. 21-22
December 4, 1997

By Joe R. Price

Charles Swindoll wants to expose what he calls “grace killers.” He says the “grace killer” acts in ways which destroy grace. According to Swindoll, if you want to be a grace killer, do this:

… leave no room for any gray areas. Everything is either black or white, right or wrong. And as a result, the leader maintains strict control over the followers. Fellowship is based on whether there is full agreement. Herein lies the tragedy. This self-righteous, rigid standard becomes more important than relationships with individuals. We first check out where people stand on the issues, and then we determine whether we will spend much time with them. The bottom line is this: We want to be right (as we see it, of course) more than we want to love our neighbor as ourselves. At that point our personal preferences eclipse any evidence of love. I am of the firm conviction that where grace exists, so must various areas of gray (The Grace Awakening, Charles R. Swindoll, 52-53).

This excerpt should especially concern us because some brethren are duplicating this argument as they attempt to convince us that unity in doctrinal diversity is not only al-lowed, but endorsed by God. Brethren are being convinced that when it comes to so-called “less clear, more difficult” passages and doctrines in the New Testament, we should content ourselves with saying “this is what I believe to be the truth” rather than boldly proclaiming from God’s word, “this is the truth” (2 Tim. 3:16-17; 4:2). Compare this with the bold preaching of the gospel of Christ in New Testament times: Acts 4:13, 29, 31; 9:29; 13:46; 14:3; 18:26; 19:8; Ephesians 6:19-20; Philippians 1:14; 1 Thessalonians 2:2. Which of these approaches to gospel preaching is bold, and which is not (cf. 2 Tim. 1:7-10)?

Some despise their brethren for boldly preaching God’s word on “difficult” doctrinal subjects. They make statements like: “Who are you to think that you have arrived at the final, definitive truth on this subject?” “Do you have 100% perfect knowledge?” Boldness is disparaged while uncertainty is exalted (whether intentionally or not). This should not be so! “These things speak, and exhort, and rebuke with all authority. Let no man despise thee” (Tit. 2:15). We must appeal to the authority of Christ, revealed in the New Testament, as the basis for our boldness of faith and its confident proclamation.

Brethren who appeal to and apply 2 John 9-11 to difficult doctrinal subjects (such as marriage, divorce and remarriage) are accused of being intolerant, church-splitters, and grace killers. Such accusations can and must be answered from God’s word.

“Everything is Either Black or White,

Right or Wrong”

Please tell us dear brother, you who would allow gray areas in the revelation of the gospel of grace, wherein is the “gray” area? Romans 14 teaches liberty in the area of personally indifferent matters before God  matters which are morally neutral in God’s sight (Rom. 14:3-5, 14, 18, 20, 22; cf. 1 Cor. 8:8). Therefore, we are not to dispute over these sorts of doubtful things, but receive one another (14:1, 13; 15:7). A close study of Romans 14:1-15:7 teaches us not to use this passage to justify ongoing fellowship with doctrinal error or moral sins. 2 John 9-11 establishes that fact, and it is not in conflict with Romans 14. So please tell us, what is the “black and white” of the gospel, and what are the “gray areas of divine revelation?” This is the language of Ashdod  the vernacular of modern-day Calvinism.

“Fellowship is Based on Whether There is

Full Agreement”

We are taught to agree with the apostles of Christ to have fellowship with God (read 1 John 1:1-4; 4:1-6). Men may agree and still not have God (if their agreement is error which goes beyond the doctrine of Christ). Such do “not have God” (2 John 9). You see, kind brother, we must agree with Christ first, before agreement between ourselves means anything. Fellowship with brethren is based upon each other being in fellowship with God (1 John 1:9).

By appealing to 2 John 9 and the “doctrine of Christ” as our absolute guide for fellowship with God and brethren, we are being accused of demanding perfect knowledge. Such is a misleading and inaccurate charge. God expects every Christian to mature and abound in our knowledge and discernment (Phil. 1:9-10). The babe in Christ, who is indeed in fellowship with God, is far from possessing a mature knowledge (1 Pet. 2:1-3). But notice please, that the babe in Christ can and must put away sin to have fellowship with God and to grow to maturity (1 Pet. 2:1-2). Every Christian is expected to grow in knowledge, thus helping us on to maturity (Eph. 4:11-16; Heb. 5:11-6:3). It continues to be true that “you shall know the truth, and the truth shall make you free” (John 8:32). Dear brother, if you disagree with the above teaching, be so kind as to tell us on which teachings of Christ we may disagree with the Bible and still have fellowship with Christ? Calvinism is raising its ugly head among us.

“This Self-righteous, Rigid Standard Becomes More

Important Than Relationships With Individuals”

The standard which is most important to the Christian is the word of God (2 Tim. 3:16-17; Col. 3:17). As noted above, relationships with men may exist which do not have God’s approval (2 John 10-11; Eph. 5:8-11). God’s standard of truth is set in place for our protection against sin and to afford us the proper relationships with men and women of like faith. Appealing only to the doctrine of Christ to approve our fellowship is not “self-righteous,” it is safe (cf. Phil. 3:1; 2 Pet. 1:12-15). The Calvinist does not like absolute, abiding truth (Matt. 7:21-23; Gal. 1:6-9; 1 Pet. 1:22-25). Do you?

“We First Check Out Where People

Stand on the Issues …”

Are we not under divine command to do exactly that? “If anyone comes to you and does not bring this doctrine, do not receive him into your house nor greet him, for he who greets him shares in his evil deeds” (2 John 10-11; cf. 1 Cor. 1:11-13; 3 John 4, 11).

“… Where Grace Exists, So Must

Various Areas of Gray”

The Calvinist (i.e., Charles Swindoll) believes that grace allows us to tolerate doctrinal differences (Ibid. 231-233). And, so do some brethren. Therefore, when we appeal to absolute truth as the pattern we must apply and follow in our teachings and our lives, these brethren object. But they cannot have it both ways. If there is an absolute standard of truth, it is consistent with grace (Acts 20:24, 32; Tit. 2:11-14). If grace says “be tolerant with doctrinal differences,” then there cannot be an absolute standard of truth.

Which will it be, brethren? The Calvinist has already told us his position. He denies doctrinal absolutes. To him, if we call for doctrinal absolutes we are “grace killers.” Will you follow his steps, or the footsteps of our Savior (1 John 2:5-6; Gal. 1:10)?

Guardian of Truth XLI: 23 p. 22-24
December 4, 1997