Truth Magazine

By Mike Willis

John’s account of the gospel of Christ relates the conversation that occurred between Nicodemus and Jesus. Nicodemus is described as a Pharisee who was a ruler of the Jews.

The Pharisees was the sect among the Jews who were most concerned about personal holiness. However, the sect tended toward self-righteousness and arrogance. Jesus’ depiction of the Pharisee who prayed in the Temple surely called attention to widespread attitudes among them: “The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess” (Luke 18:11-12). He also warned his disciples to avoid the hypocrisy of the Pharisees (Luke 12:1).

Being a ruler of the Pharisees, Nicodemus was a member of the Jewish Sanhedrin (John 7:50). He held a very prominent position among the Jews.

Nicodemus had witnessed the miracles that Jesus had done in Jerusalem (see John 2:23). When he approached Jesus he said, “Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him” (John 3:2). Jesus’ response to him seems to pre-suppose that Nicodemus had asked him, “What does one in my station have to do to become a member of the kingdom of God?” Nicodemus would likely think that a man of his position and stature would be welcomed as he was into the kingdom of God. However, Jesus responded, “Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God” (John 3:3).

Nicodemus may have been offended by such a statement. Publicans, vile sinners, and Gentiles may need to be “born again” to enter the kingdom, but should such be required of a Pharisee, one who was a chief among the Jews?

Nicodemus did not understand what Jesus meant by being born again. Did Jesus mean that an older man like himself had to enter a second time into his mother’s womb to be born again?

Jesus explained, “Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God” (John 3:5).

The New Birth

There is no one among Christian people who does not understand that one must be “born again” to be saved. How-ever, there is much difference in understanding of what that new birth consists. Let us examine what the text says:

1. Salvation requires a new birth. We understand the figure of a birth, being born into something. The change that occurs when a person is saved from sin is so radical that it can be compared to being born again. A birth requires a conception and emergence from the mother’s womb. In the spiritual figure of a new birth, one is conceived by the gospel seed (1 Cor. 4:15; 1 Pet. 1:23). The preaching of the gospel causes the conception that results in the new birth.

2. Being born again requires that one be born of water. There is only one thing associated with salvation that involves water and that is baptism. The commentaries are generally agreed that “born of water” refers to being baptized in water (Meyer 123, Bloomfield I:342, Bernard I:104, Alford I:714, A. Plummer 95, etc.). The significance of this text is that water baptism (born of water) is a essential for entrance in the kingdom of heaven.

Only those who have a theological position to defend which denies that baptism is a condition of salvation look for a different meaning of “born of water.” To deny that water baptism is a condition of salvation, “born of water” is interpreted to mean the amniotic fluid of a physical birth (when a woman shortly before childbirth “breaks her water”). This interpretation is so transparently false that it needs little refutation. However, the conclusion would necessarily follow that a “dry birth” baby could not enter the kingdom of heaven. The text itself says that a “man” (not a baby) must be born of water.

That water baptism is essential to salvation is confirmed by the following texts:

He that believeth and is baptized shall be saved; but he that believeth not shall be damned (Mark 16:16).

Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost (Acts 2:38).

And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord (Acts 22:16)

The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ (1 Pet. 3:21).

Those who have not been immersed in water for the remission of their sins have not been born again.

3. The new birth requires that one be born of the Spirit. Water baptism without the accompanying “born of Spirit” is inadequate for salvation. What does being “born of the Spirit” mean? Various explanations have been given. Some interpret this to mean Holy Spirit baptism, speaking in tongues, or some other miraculous manifestation of the Holy Spirit.

We can find help in understanding this statement by looking at other verses that mention the Holy Spirit and water baptism. Consider the following:

And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God (1 Cor. 6:11).

For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit (1 Cor. 12:13).

Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost (Titus 3:5).

That he might sanctify and cleanse it with the washing of water by the word (Eph. 5:26)

These verses help us to see what the work of the Holy Spirit is in conversion that might be compared to being born again. The Holy Spirit who was sent to the apostles did the work of convicting men of sin, righteousness, and the judgment to come (John 16:8). That occurs through the preaching of the Holy Spirit revealed word of God. When one hears the gospel preached, he is convicted of his sins (Acts 2:37; 1 Cor. 14:24). The Holy Spirit revealed gospel proclaims the conditions of one’s salvation  belief in Christ (Mark 16:16; John 8:24; 14:6), repentance of one’s sins (Acts 2:38; 17:30), confession of one’s faith (Mau. 10:32; Acts 8:37), and water baptism (Mark 16:16; Acts 2:38; 22:16; 1 Pet. 3:21). When one believes the message revealed by the Holy Spirit, genuinely repents of his sins and determines to be obedient to the Lord, and is baptized in water, he has been born of the Spirit.

Sometimes a person is immersed in water for one reason or another without this great transformation having occurred. He may be baptized in order to date a person, to please his parents, or because some of his friends were baptized. However, if one did not experience the change that is described above in which he ceases to live to please himself in the service of Satan and resolves to live for Christ, he just got wet.

4. He becomes a part of the kingdom of God. The kingdom of God on this earth is the church (Matt. 16:18). Because the church is an eternal kingdom that shall be delivered up to the Father at the Lord’s second coming (1 Cor. 15:24), this kingdom is but a prelude to heaven itself (2 Pet. 1:11). Hence, the new birth is essential to become a member of the church (1 Cor. 12:13) and to enter heaven itself.

Conclusion

Have you been born again? Some of our religious neighbors need to realize that they have not been born again because they were not baptized into Christ for the remission of their sins. Perhaps some of us need to reconsider whether or not we were born of the Spirit when we were baptized or just went through some ritual for some reason or the other. Whichever the case might be, if you have not been born again, you need to be if you desire to be a citizen in the kingdom of King Jesus.

Guardian of Truth XLI: 7 p. 2
April 3, 1997

By Jared Hagan

It is a shame that the Hebrew writer was short on time and could only mention a few men of faith by name in the chapter commonly called the Faith Hall of Fame. The Old Testament de-votes much time and space to David and his deeds, but he is among those who only have their names mentioned in Hebrews 11. Time had failed the author to give anymore detail about David. The author could have spent hours on David and his deeds of faith alone. Three of David’s acts of faith apply well to our lives today.

By faith David, though he was a youth, fought against the mighty Philistine and slew him. The situation looked bleak for Israel. The Philistines’ mightiest warrior stood before them, challenging them to fight. The sight of this warrior was enough to cause all the men of Israel to flee from him (1 Sam. 17:24). David, however, was willing to face this giant. Saul discouraged David because he was just a youth and the Philistine had been a warrior from his youth (1 Sam. 17:33). But David confidently declared that the giant would fall before him because he had “taunted the armies of the living God,” and that God would deliver him from the Philistine (1 Sam. 17:36-37). Saul permitted David to face the giant, and with one stone, the giant fell. By faith, David killed the Philistine warrior, and Israel slaughtered the Philistines.

As Christians, we ought to stand against those that mock the children of the living God with the same courage and faith that David had. “If God is for us, who is against us (Rom. 8:31)?” This is more than a question. It is a plea to the Christians to have faith. What enemy shall we fear? What warrior can stand against us? Even if the entire nation stands against us, if God is for us, we will conquer. As children of God, let us take our stand by faith against abortion, homosexuality, women in the pulpit, and the rest of the modernist agenda realizing that those who support such things are directly opposed to God.

They are standing across a valley mocking our God and his people. As Christians, we must not flee from the giant. Today the giant may take us to court or persecute us in other ways, but if God is for us, it will only take one stone. God will cause the giant to fall at our feet.

By faith David stored up treasures for the temple because he believed the promise that God made to him concerning his son. David desired to give God a dwelling place with more glory than even his own home. God forbade David from doing this, but made David several promises instead (2 Sam. 7). One of these promises was that one of David’s children would build God’s temple. Again, David demonstrates his great faith. He believed God too such an extent that he began preparation for the fulfillment of the promise. David made blueprints for the temple and even began stockpiling supplies (1 Chron. 28:11-19; 29:1-5). David would never see the temple, but by faith he prepared much of the material which would go into it.

Let us have the same faith in God’s promises that David had. Let us consider a promise from God to be no less than already fulfilled. Hebrews 12:26 tells of the promise that God is going to destroy the earth, but in v. 28 the Hebrew writer reminds the Christians that they will receive a “kingdom which cannot be shaken.” Let us have enough faith that we “show gratitude, by which we may offer to God an acceptable service with reverence and awe.” David would have believed this promise, offered thanks, and prepared for the fulfillment of this promise. We should be no different.

God has promised many things to Christians. God has promised us that if we pray, by faith, we can move mountains (Matt. 17:20). God has also promised to us that “all things work together for good to those that love God (Rom. 8:28).” Like David, we should have the faith to believe that God will fulfill these promises. This also applies to the gift of the Holy Spirit in Acts 2:38. While we may disagree about what this gift is, by faith we know that we have received it.

By faith David, when his most loyal men threatened to stone him, strengthened himself in the Lord (1 Sam. 30:6). They had just refused David the chance to battle with the Philistines. He and his army returned to their home, Ziklag, only to find that the enemy had burned down the city and taken captive all of their wives and children. David’s army, embittered by defeat, threatened to stone him. David remembered that every time Saul had attempted to kill him, God had delivered out of Saul’s hand. Because God had never left him, David had always managed to survive. This situation would be no different, so “David strengthened himself in the Lord his God” (1 Sam. 30:6), and then he inquired of the Lord if he should pursue the attackers.

We ought to have the same faith that David had. It is not often that an enemy threatens our lives, as his was, but we all do suffer various types of persecutions and endure many threats. There may be times in our lives when our jobs are at stake. Sometimes we may find that those threatening us are our own families or our trusted friends. Becoming anxious and distressed is easy at these times, but we, like David, should strengthen ourselves in the Lord our God. He has taken care of each of us up to this point, and he is not going to stop now. Just as God provides for the sparrows, he will also provide for us. We must not allow the worries of this life to overtake us, instead, we ought to have faith in God, and inquire of the Lord what it is that he would have us do.

Although it is a shame that the Hebrew writer mentions only David’s name in Hebrews 11, we can still learn much from his faith. We must stand against those that oppose God or his people no matter how powerful they are. We must take courage even when those whom we trust most threaten our lives. We must also prepare for the fulfillment of the promises which God has made to us, even if the fulfillment may not come in our lifetime. By doing these things we can walk by faith, as David did, and no longer live in fear because of our sight.

Guardian of Truth XLI: 7 p. 22-23
April 3, 1997

By Tim Thiele

“Let us therefore be diligent to enter that rest, lest anyone fall through following the same example of disobedience” (Heb 4:11).

It was finally here. After four hundred years of bondage and deliverance from Egypt, the Lord had led his people to the edge of the promised land. With Yahweh on their side, the children of Israel had the opportunity to inherit the land flowing with milk and honey that God promised years ago to their forefathers. God’s chosen could finally enter their rest.

The Lord commanded Moses to send out twelve men to spy out the land, one of those men being Joshua the son of Nun. Forty days later the spies came back and gave their report. The land was all that God had promised. Unfortunately the spies also brought back some bad news. Reports of a strong people living in fortified cities frightened the Israelites. Soon grumbling and cries of unfaithfulness echoed throughout the camp. The children of Israel had forgotten that the Almighty God was on their side and through him they could accomplish anything. Among all the murmuring, Joshua and Caleb stood up and said concerning the conquest, “If the Lord is pleased with us, then he will bring us into this land, and give it to us  a land which flows with milk and honey. Only do not rebel against the Lord; and do not fear the people of the land, for they shall be our prey” (Num. 14:8-9a).

Joshua was a man of faith, a man who trusted in God, a man who did as the Lord commanded in order to enter his rest. In Hebrews 3, we read of how the Israelites, who came out of bond-age, were unable to enter their rest due to unbelief. Because they did not trust in God and follow him, God did not allow them to enter the promise land. However, because of his strong faith, Joshua was not only allowed to enter the promise land but God also chose him to lead the second generation of Israelites into their rest.

We can learn a lot from the great men of faith that we read about in the Bible. In Romans 15:4, the Apostle Paul tells us, “For whatever was writ-ten in earlier times was written for our instruction, that through perseverance and the encouragement of the scriptures we might have hope.”

The life of Joshua is one from which we can definitely learn. We can gain enormous amounts of patience and encouragement from reading the accounts of the life of Joshua. Often the one verse that we go to first when we consider Joshua is Joshua 24:15 which reads, “Choose for yourselves today whom you will serve: whether the gods which your fathers served which were beyond the river, or the gods of the Amorites in whose land you are living; but as for me and my house, we will serve the Lord.” This verse sums up the life of Joshua. He was a man who, in the midst of a people who did not follow God, served the Lord. However, this is not the only verse that we can receive benefit from concerning the life of Joshua. To gain a better appreciation for Joshua and gain practical application so as to enter our rest, we need to go back to an earlier part of Joshua’s life.

In Exodus 17 we read of a battle where the Amalekites fought against Israel at Rephidim. This story is memorable because the Israelites prevailed while Moses held up his hands, but when he let them down the Amalekites prevailed. Of course we know that Moses needed help holding his hands up and the Israelites won. When considering these facts, one de-tail is left out. In Exodus 17:9-10 we read, “So Moses said to Joshua, Go choose men for us, and go fight against Amalek. Tomorrow I will station my-self on the top of the hill with the staff of God in my hand. And Joshua did as Moses told him and fought against Amalek.” From the beginning we see Joshua obeying the commands of the Lord.

We do not see a lack of faith or a desire to disobey. Joshua had faith in God. He remembered how God struck down the Egyptians and delivered the children of Israel from bondage. He remembered how God had provided manna, quail, and water for the congregation of Israel. When it came time to fight against the Amalekites, his faith did not waver, but he “did as Moses told him” and they won the war.

Later, in Numbers 14, we continue to see this great faith of Joshua being manifested. The children of Israel had finally reached the border of the promised land. God told Moses to send twelve men to spy out the land. When they returned, they had some good news and some bad news. The land was all they had hoped for, but the people who lived in the land were very strong and the cities were large and fortified. At this news, the people became frightened and did not want to attempt to conquer the land. At this point Joshua addressed the congregation, “If the Lord is pleased with us, then he will bring us into this land . . . only do not rebel against the Lord; and do not fear the people of the land, for they shall be our prey. Their protection has been removed from them, and the Lord is with us; do not fear them.”

These two accounts show us why Joshua made a statement like he did in Joshua 24:15. As far as Joshua was concerned, he could trust in God no matter what. God is almighty and he has proven himself repeatedly. Joshua had great faith in Yahweh and he and his household were going to serve him.

The story of Joshua is in God’s word for a purpose. It is there for us to study and learn to apply. We enjoy knowing the facts of Joshua’s life but if we stop there and do not apply these facts to our lives they are worthless. The Israelites who were led out of bondage could not enter their rest be-cause they had a lack of faith in and would not follow God. On the contrary, Joshua had faith in God and followed his commandments. He remembered what God had done for him and his people so when it came time to trust in God at a difficult moment he made the right choice and followed God. As a result, God re-warded him and allowed him to enter the promise land. If we apply these aspects of Joshua’s life to our lives we too can “enter our rest.”

Guardian of Truth XLI: 7 p. 16-17
April 3, 1997

The Guardian of Truth, in its issues of October 17 and November 7, 1996 ran an article of mine titled “Review of Jim Puterbaugh’s ‘One Covenant.” Jim’s brother, Ben Puterbaugh, of Black Diamond, Washington has “reviewed” my “review” of Jim making these statements:

Bro. McDonald has made some very obvious errors in the tract, both in regards to what the Bible teaches, and as to what Bro. Puterbaugh believes and teaches . . . I have no problem with brethren attacking a person’s teaching when they believe that teaching to be in error, but when we do, honesty demands that we examine their arguments. If you will take the time to view the video of Puterbaugh’s classes on the covenant taught at Issaquah in 1995, you will see that jp’s reasons for his conclusions are completely ignored in the tract . . . Instead McDonald claimed that jp’s position on the covenant is taken because of jp’s position on marriage, divorce, & remarriage. This charge is blatantly false. Neither my position or jp’s are dependent upon the covenant or universal moral law question.

Here are two statements I made that might be con-tested: “The aim of brother Puterbaugh’s ‘Covenant’ teaching is to prove that God has never had but one universal moral law from creation until now. According to brother Puterbaugh, Jesus did not die to give a new law for he taught exactly the same thing in the realm of morals that Moses taught. The thrust of such teaching is to promote his doctrine on `Marriage-Divorce-Remarriage” (GOT, 10/17/96, 646). “Why does brother Puterbaugh have such a problem with polygamy? Why can he not give a forthright, clear answer about polygamy and say, `It is wrong’? He cannot because he knows such a declaration destroys his `covenant doctrine’ and his teaching that there has always been just one moral law with no alteration in it” (GOT, 11/7/96, 680).

I apologize for seeming to impugn Jim’s motives. I wrote in October 17, 1996 (GOT, 646), “It is not my purpose to malign brother Puterbaugh’s character or assign ulterior motives to his actions. I have no animosity toward him.” Such still reflects my desire. In all future publications of the tract, such statements will be expunged.

I must further comment, however, that while I have been charged with error in both what the Scriptures teach and what Jim teaches, no specific item was given in which I misrepresented Jim’s teaching  only that I misrepresented Jim’s purposes in the development of his doctrine. It is (1) neither denied that the “one-covenant” position “agrees with and upholds” Jim’s position on “Marriage-Divorce-Remarriage” nor that (2) Jim uses his “unchanging, universal moral law” concept whether he teaches about the “One Covenant” or “Marriage, Divorce and Remarriage.” When he taught his “One Covenant” he said that when Jesus died on the cross, he “did not die to do away with the law and institute a new law as a last will and testament” (tape on the One Covenant, 1995). When he taught on “Marriage, Divorce and Remarriage,” he said Jesus “did not nail the Ten Commandments to the cross, he taught the ten commandments,” even the Sabbath because Christ is our rest (Matt. 11:27-3) (Tapes on MDR). As to the consequences of an “unchanging moral law” regarding polygamy (while refer-ring to the issue of polygamy as “prejudicial”), Ben Puterbaugh acknowledged: “I am not advocating, nor have I ever done so, that a man have more than one wife. I believe the Bible shows that more than one wife provides the opportunity for jealousy and other problems. But I know of no Bible passage that teaches it is inherently immoral for a man to have two or more wives at the same time. In the US it would violate the law we live under, and we are commanded by God to keep the ordinances of the land (Rom. 13:1-7)” (Covenant, 7). I respect Ben’s candor (although I disagree that there is no Bible passage which teaches that it is inherently immoral for a man to have two wives at the same time; both 1 Corinthians 7:1 and Romans 7:14 teach that which brother Ben does not know). He has the courage to accept the logical consequences of the doctrine of an unchanging eternal moral law.

Still the fact remains that while I neither misrepresented Jim’s teaching nor drew unwarranted conclusions as to what further errors it leads (Sabbath keeping, instrumental music in worship, salvation without baptism, the physical Jew still in a special relationship to God, polygamy, as well as divorce for any reason in which both parties remarry and may remain with their second mate), I have no desire to at-tempt to mad any man’s heart and therefore apologize for any statements of mine which seemed to judge Jim’s motives for the development of his “One Covenant” doctrine.

Guardian of Truth XLI: 7 p. 5
April 3, 1997