Truth Magazine

By Ron Halbrook

Thanking God for our many blessings is a way of life, not an occasional or seasonal gesture. The spirit of thanksgiving animates the heart and life of every true servant of God. All men owe God daily gratitude because “it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture. Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name” (Ps. 100). God is greatly pleased when humble hearts “magnify him with thanksgiving, “but he is greatly angered when hardened hearts ignore his blessings and resist his commandments (Ps. 69:29-31; 95). Ungrateful hearts fall deeper and deeper into the darkness of sin and error, putting God out of their minds and becoming “haters of God” (Rom. 1:21, 28-30).

The spirit of true thanksgiving to God requires that we receive Christ by obeying his gospel and that we continue to “walk . . . in him” by abiding in his teaching (Col. 2:5-8). We receive Christ when we are “buried with him in baptism” (v. 12). Then, we worship him in spirit and in truth, “giving thanks always for all things unto God and the Father in the name of our Lord

Jesus Christ” (Eph. 5:19-20). Our trust in the Lord grows and he guards our hearts as we draw near to him in prayer “with thanksgiving” (Phil. 4:4-7).

Thank God for Physical and

Material Blessings

Let us thank God daily for all physical and material blessings. Because of our daily dependence on food, it rep-resents all blessings which sustain life. Therefore, God places special emphasis upon our giving thanks for our food as a constant reminder of our dependence on him for all things.

Jesus himself taught this spirit when he fed 4,000 people with a few loaves and fishes; first, he “gave thanks” (Mark 8:6-7). When a similar miracle was performed another time, the food was eaten only after “the Lord had given thanks” (John 6:11, 23). When Paul was transported to Rome as a prisoner, the ship carrying 276 people passed through a storm. Afterward, Paul urged everyone to eat, but before anyone ate, he “gave thanks to God in presence of them all” (Acts 27:35).

God intends for food “to be received with thanksgiving of them which believe and know the truth.” Some foods are forbidden by pagan religions, false teachers who profess Christ, doctrinaire vegetarians, and certain environmental and animal rights extremists, but all foods God made may be eaten on the basis of his teaching and our thanksgiving (1 Tim. 4:3-5).

The universe was created by Jesus Christ and continues to exist and function by his divine power  “by him all things consist” (Col. 1:16-17). Every human life, every breath of air, every new day, every night of rest, every bite of food, every thread of clothing, every moment of health, every recovery from sickness, every scriptural marriage, every child, every true friendship, every drop of water, every talent or ability, every color, every ray of sunlight, every beam of moonlight, every twinkling star, every form of flora and fauna on the face of the earth, every expression of beauty, every blessing of every kind  they all are gifts and favors bestowed on us by the hand of God! “Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men!” (Ps. 107).

Thank God for All Spiritual Blessings

The spirit of true thanksgiving to God leads us to thank him daily for all spiritual blessings. These benefits are even greater in meaning to us than the physical and material things of life. “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ” (Eph. 1:3). These blessings are called “the unsearchable riches of Christ” because their value to our souls is beyond measure, comparison, or full comprehension (Eph. 3:8). Spiritual blessings are so precious because they involve our fellow-ship with God which extends throughout earth life and into eternity  “having promise of the life that now is, and of that which is to come” (1 Tim. 4:8).

Notice that “all spiritual blessings” are found only “in Christ” (Eph. 1:3). God of his own free will provided these gifts and favors in Christ. The creation of this spiritual realm or relationship by God is unconditional, but the reception of its blessings by man is conditional. God does not force men to enter this spiritual relationship in Christ, but he invites all men to enter. God invites men through the proclamation of the gospel, which was revealed in Scripture by his Spirit. Thus, when men hear this teaching, believe it, repent of their sins, and submit to water baptism, they are “born of the water and of the Spirit” and “enter into the kingdom of God” to enjoy all its spiritual benefits (John 3:5).

1. Thank God for the sacrifice of Jesus Christ! In God’s moral government over man, sin brings death or separation of man from God. To impress man with the seriousness of sin, and at the same time to provide a remedy for sin, God required the death or sacrifice of animals “to make an atonement for your souls,” i.e., as a means of man’s reconciliation to God (Lev. 17:11). Each time an animal was sacrificed, man was reminded that sin brings death and that God offers forgiveness. The animal sacrifices of Old Testament history pointed toward the final, perfect sacrifice of Jesus Christ as the true basis upon which God forgives man’s sins.

Christ died to “sanctify the people with his own blood … By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name” (Heb. 13:10-15). We honor Christ by confessing, proclaiming, and defending his name both in worship and in daily life. In preparing to eat the Lord’s supper as a memorial of Christ’s death, we first thank God for the gift of his Son (Matt. 26:26-29; 1 Cor. 10:16; 11:23-26).

2. Thank God for salvation from sin! In spite of his best intentions, every responsible person sins in thought, word, and deed, thus falling into “captivity to the law of sin…. 0 wretched man that I am! who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord. . . . There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit” (Rom. 7:22-8:2). Christ breaks our bondage to both the guilt and the practice of sin. To say we have “all spiritual blessings in heavenly places in Christ” means we are chosen in him, adopted in him, accepted in him, and redeemed from our sins in him (Eph. 1:3-7).

Regarding himself as chief of sinners, Paul thanked Christ Jesus our Lord for extending grace, mercy, and patience, which resulted in Paul’s salvation. “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners” (1 Tim. 1:12-17).

3. Thank God for revealing and confirming the truth of the gospel! No message is so great, so awe-inspiring, so astonishing as the gospel: “God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory” (1 Tim. 3:16). This message would be incredible had God not revealed and confirmed it “by many infallible proofs” (Acts 1:3).

The gospel was revealed and confirmed by fulfilled prophecies, by miracles, and by the resurrection of Jesus Christ. It is not a collection of so-called pious myths but is attested by eyewitnesses (2 Pet. 1:3, 16-19; Heb. 2:3-4; Rom. 1:4). Paul told the Corinthians, “I thank my God always on your behalf,” because God had so firmly established the truth among them (1 Cor. 1:4-9).

4. Thank God he gives the truth to pure, humble, honest hearts! Jesus thanked the Father “because thou hast hid these things from the wise and prudent, and hast revealed them unto babes” (Matt. 11:25-27). Jesus taught the truth to many people who refused it because they were proud, conceited, selfish, self-important, and self-sufficient. Then, as now, many said, “I am satisfied with my religion and do not see any need to make a change.” With many people, truth and what pleases God are secondary to what-ever satisfies themselves. Because of such attitudes, even when they hear the truth they “just don’t get it.”

The simple truth sounds strange, narrow, legalistic, and judgmental to the carnal mind. “How can Jesus and his little group claim to have the truth and all the other reli gions in the world be wrong? How can so few be right and so many be wrong?” “I want a religion that lets me drink, gamble, curse, lie, mistreat my family, and miss church when it suits me and still feel good about myself.”

Humble hearts seek the truth of God’s word, but proud and carnal hearts seek sensationalism, emotionalism, and intellectualism. To the sinful mind, the simple truths of the gospel seem foolish and weak. “For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.” God designed the gospel to save man in God’s own way, not in a way which flatters, appeases, or compromises with the sinner. If it were any other way, man rather than God would be praised and glorified. Salvation is on God’s terms, the terms of the gospel, “as it is written, He that glorieth, let him glory in the Lord” (1 Cor. 1:18-31).

5. Thank God for those who obey the gospel! Paul thanked God for people in wicked Rome who once served sin but then “obeyed from the heart that form of doctrine which was delivered” to them in the gospel. They were freed from sin and became servants of righteousness when they “were baptized into Jesus Christ” (Rom. 6:17-18, 3-4). Paul thanked God for those who received the gospel “not as the word of men, but as it is in truth, the word of God,” in spite of much opposition and persecution (1 Thess. 2:13-14).

6. Thank God for faithful Christians! We can be thankful for the inspiration and encouragement God gives us through the examples of faithful Christians (Rom. 1:8-12). In affliction and distress, Paul was filled with comfort and joy to hear the good news of the constant faith, hope, and love of the saints at Thessalonica. He even told others about this wonderful example of endurance (1 Thess. 3:5-13; 2 Thess. 1:3-4). Paul thanked God for the genuineness of Timothy’s faith, which he had learned from his mother and grandmother (2 Tim. 1:3-5).

7. Thank God for using us to spread the gospel! The smell of burning incense in ancient triumphal processions meant life to captives who were to be spared and death to others. We can thank God that he uses his people to spread the sweet aroma of the gospel everywhere we go, though we are loved by some and hated by others for doing so (2 Cor. 2:14-17). All who participate in spreading the gospel are “laborers together with God,” to whom all the glory and credit belongs (1 Cor. 3:6-9). There is no greater privilege than to preach “the unsearchable riches of Christ” (Eph. 3:8-10).

8. Thank God for success in spiritual labors! God makes it possible for us to do the work we do under his direction, and he guides that work to fulfill its intended purpose. When Gentile Christians opened their hearts and hands to help destitute Jewish Christians, those who were helped offered “many thanksgivings unto God.” Seeing how God was binding Jew and Gentile together as one in Christ, Paul exclaimed, “Thanks be unto God for his unspeakable gift” (2 Cor. 9:7-15).

9. Thank God for our final victory over sin and death! We will fight many battles before we lay our armor down, but we can thank God that the outcome is already certain because Christ has defeated Satan and will give us victory (Eph. 6:10-13; 1 Tim. 6:12; 2 Tim. 4:6-8). Because Christ arose from the dead, “Death is swallowed up in victory …. Thanks be to God, which giveth us the victory through our Lord Jesus Christ” (1 Cor. 15:54-58).

While God’s people on earth continue to struggle against seemingly insurmountable odds, heaven already rings with praises of thanksgiving because the purposes of God will triumph in the end. Satan’s defeat is certain beyond every shadow of doubt. Truth and right will prevail over all sin and error. If we are faithful, in a moment, in the twinkling of an eye, we shall join the heavenly hosts in singing praises and thanksgivings to God for all eternity: “Thou art worthy, 0 Lord, to receive glory and honor and power: for thou hast created all things, and for thy pleasure they are and were created” (Rev. 4:7-11).

Guardian of Truth XL: No. 22, p. 1
November 21, 1996

By Jim McDonald

The “Type” Jim Calls For

Hebrew 8:1-10:18 is cited by brother Puterbaugh as proof that Jesus was a priest only to offer sacrifice for sins. He argues that Hebrew 8:1 points to the role of a priest offering blood for forgiveness of sins and affirms there is no picture in the Old Testament of a priest dying to act as a testator for a new will or law. Brother Puterbaugh asks, “Where, in the Old Testament . . . is there a type set up for Jesus to die to institute as a testator a last will and testament? Did a priest provide a death in order to be the testator of a new will and testament? You see, that context is not in the Bible!” (1-C) We acknowledge the role of Jesus as a priest is argued in this section but its special significance is a contrast between the work of Jesus and that of Moses. All of the following comparisons and contrasts between Moses and Christ are found or implied in this text. Moses was a mediator of a covenant, so was Jesus. Moses gave a covenant to his people, so did Jesus. Moses built the tabernacle according to the pattern shown to him in the mount (Heb. 8:5). Jesus built the church according to God’s eternal purpose (Matt.16:18; Eph. 3:10f). Moses dedicated the tabernacle, the people, and the book of the law with the blood of animals, which blood was also the blood they offered for forgiveness of sins (Heb. 9:21-22).

Jesus dedicated the church and his law or covenant with his blood, which blood also is the blood shed for forgiveness of sins (Acts 20:28; Matt. 26:28; Heb. 10:10; 1 John 1:7). While Hebrews 8:1-10:17 presents Christ as a priest, it is a comparison and a contrast between Christ and Moses who served in an identical function. Moses predicted such a prophet as himself would arise (Deut. 18:15, see also John 1:17). This is the picture seen in this section of Hebrews. Did Moses function as a priest when he revealed the law, built the tabernacle, and dedicated not only the law and the tabernacle with the blood of animals, but the people as well? Who can deny it? (Heb. 8:3-5)

The type brother Puterbaugh calls for (“a priest pro-vides a death in order to be the testator of a new will and testament”) (1-C) is in the Bible in his very text from He-brews 9:19-20. “For when every command had been spoken by Moses unto all the people according to the law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people saying, `This is the blood of the covenant which God commanded to youward”‘ (Exod. 24:8).

Moses was a type of Christ (Deut 18:18; Acts 3:22, 23). The offering of the blood of animals was to dedicate the covenant with Israel (Heb. 9:18). The point from Exodus 24:8 illustrates what Jesus did on the cross. The animal blood Moses sprinkled on the book and the people was to dedicate a covenant they had not formerly enjoyed (Deut. 5:1-3). The blood of those animals was not shed to forgive sins of an existing covenant that Israel had already broken, but to dedicate the new covenant they had entered into with God. In exactly the same way Jesus’ blood was shed to dedicate a new, different covenant with Israel, which is what the prophet Jeremiah promised (Jer. 31:31; Heb. 8:7-13). Did Jesus shed his blood for the forgiveness of sins committed under the first covenant? Yes (Heb. 9:15). He also shed his blood to dedicate a new, different covenant he was making with a “new Israel.” It is exactly this to which Jesus refers to in Matthew 26:28, “This is the blood of the (new, Mark 14:24) covenant which is poured out for many unto remission of sins.”

Moses took the blood of animals and sprinkled it on the book of the covenant and the people and said, “This is the blood of the covenant which God commanded to youward,” referring to a new covenant God had made with Israel but which he had not made with Abraham, Isaac and Jacob. So it was with Jesus. When Jesus shed his blood, he dedicated a new covenant God had made with spiritual Israel but which was not the same as either the one made with Israel at Horeb, or with Abraham. Brother Puterbaugh asks, “Where in the Old Testament is there a type set up for Jesus to die to institute as a testator a last will and testament? You see, that context is not in the Bible.” Exodus 24:8 coupled with Matthew 26:28 and Hebrews 9:19f are the type and anti-type of that which brother Puterbaugh says is not in the Bible.

In the Hebrews text, the Exodus passage is cited to establish the point:

For where a testament is there must of necessity be the death of him that made it. For a testament is of force where there hath been death: for it cloth never avail while he that made it liveth. Wherefore even the first covenant hath not been dedicated without blood (Heb. 9:16-18, 19-22).

Here is further proof that Jesus did die as a testator to institute a last will and testament. The text says (1) a testament requires the death of the testator, and (2) no will is valid while the testator still lives. These two points provide a mortal wound to brother Puterbaugh’s theory and he shows that he feels the force of it by denying that the word “testament” is a proper representation in these verses  it should be “covenant” (1-C). He correctly states that the words “covenant” in Hebrews 9:15 and “testament” in Hebrews 9:16, 17 are from the same Greek word diatheke. He correctly observes that diatheke occurs over thirty times in the Scriptures and is ordinarily translated “covenant.” But, brother Puterbaugh errs when he says the translators arbitrarily translated the word “testament” in those verses instead of “covenant.” (He pays scant attention to the verses them-selves.)

Either the word “testament” or “covenant” is a proper translation of the word diatheke. Contrary to brother Puterbaugh’s contention, the translators did not arbitrarily use “testament” in lieu of “covenant.” They had reason to translate the word diatheke as ‘testament” in the text. They used “testament” in these verses because the context demanded that translation over “covenant” (Heb. 9:15, 16, 17; ASV). Verse 15 speaks of an “inheritance.” An “inheritance” is ordinarily the result of something received upon the death of another and inasmuch as that is exactly what verses 16-17 says, the translators were correct in their treatment of diatheke in these two verses. True, we have not yet received all of our eternal inheritance, but what we now have and what we hope ultimately to receive will be the consequence of Christs last will and Testament!

Brother Puterbaugh does not like the word “testament” because it implies a will and ordinances concerning that will. He denies that statutes and commandments constitute a covenant. To him a covenant is a relationship, not law (although he admits there may be commandments in a covenant). He does not want a covenant to be law and he struggles with Deuteronomy 4:13 which reads, “And he declared unto you his covenant which he commanded you to perform, even ten commandments and he wrote them upon two tables of stone.” Brother Puterbaugh calls Moses’ statement a “metonym” (1-3a). “Metonym” is a figure of speech in which one thing is named to suggest another, viz.: Jesus named “the cup” in the Lord’s supper to suggest the fruit of the vine, but the literal cup is not the fruit of the vine (1 Cor. 11:27). Ac-cording to brother Puterbaugh, the “Ten Commandments” were not the covenant, they only suggest the covenant! Jim has the wrong figure of speech. The figure of speech Moses used was a synecdoche, in which a part is put for the whole. The Ten Commandments were not the whole covenant, or just a sign of the covenant, but they were part of that covenant. “And the Lord said unto Moses, Write thou these words for after the tenor of these words I have made a covenant with thee and with Israel” (Exod. 34:27).

An Eternal Moral Law?

Brother Puterbaugh’s assertion that “Christ did not nail the Ten Commandments to the cross, he taught the Ten Commandments” (MDR) is based upon his assumption that man has always been subject to the same eternal, moral law. Jim excludes, in a sense, the Sabbath from his statement. The issue swirls around passages like Matthew 5:31, 32 and Matthew 19:1-9 and the core of the issue is this, Did Moses permit divorce for a different reason than God’s original law, which permission Jesus rescinded, restoring God’s will concerning marriage, divorce, and remarriage back to God’s original design? Here is the battleground. If it is true that Moses “permitted” some-thing not allowed at the beginning, then God’s moral law has not remained the same.

On the surface, it certainly appears that Jesus is dictating something different from Moses about Marriage-Divorce-Remarriage. The question of the Pharisee t, “Is it lawful for a man to put away his wife for every red by Jesus, essence, “No, It not 1913, 4-6)

The Pharisees understood Jesus to say that what they believed about “divorce for every cause” was not lawful. And they responded, “Why then did Moses command to give a bill of divorcement, and to put her away?” (Matt. 19:7). Jesus answered, “Moses, for your hardness of heart suffered you to put away you wives: but from the beginning it hath not been so” (Matt. 19:8).

Now all this seems plain enough but brother Puterbaugh differs. The contrast (he says) is not really between what Moses taught and Jesus taught, but between what Jews thought Moses taught and what Jesus taught about Moses. According to Jim, the Pharisees were an apostate religion and what they taught about MDR was not what Moses taught, but a corruption of it (MDR).

The text does not say that the Pharisees differed from Moses but that Moses and Jesus taught the same; the text says: “Moses for your hardness of heart suffered you to put away your wives; but from the beginning it hath not been so.” The contrast is not between what the Pharisees thought Moses suffered and what was in the beginning, the contrast is between what Moses suffered and what was in the beginning.

Moses permitted something that was not true in the be-ginning. And under Moses, when the divorce complied with Deuteronomy 24:1-4 it was not sin, for Moses permitted it. “But Jesus said to them, `Because of your hardness of heart he (i.e., Moses, jm) wrote you this commandment”‘ (Mark 10:5). It is true that God “hateth putting away” (Mal. 2: 16). Yes, the hardness of the peoples’ hearts caused God to allow divorce and thus Moses permitted it. Moses did not give people license to sin. In the hardness of their hearts Israel demanded a king. God did not like it; they had rejected him from being their king. Since God did not like it and he allowed them to have a king because of the hardness of their hearts, did Samuel allow Israel to sin when he granted their request for a king?

Whatever errors the Pharisees might have taught about the law of Moses, the principal quarrel of Jesus with the Pharisees was not what they taught, but with their hypocrisy and that by their traditions they set aside the law they taught (Matt. 23:2; 13, 14, 15; 15:4).

Matthew 19:1-9 is not a contrast between the Pharisaic misconception of what Moses taught about Marriage-Divorce-Remarriage with what Moses actually taught; the contrast is between what was intended for man from the beginning and what Moses allowed. All of the context is what Moses allowed, with what was at the beginning and what Jesus allows. That is the point of dispute and since Moses permitted something in the realm of morals different from what was in the beginning, God’s moral law has changed.

Revealing, Troubling Consequences of Jim’s Theory

There are many consequences that must be faced if God’smoral law has never changed, not the least of which is this: is polygamy right, then? At the conclusion of one of brother Puterbaugh’s “study sessions” on MDR the question was asked, “What about polygamy?” The following is his response.

The Bible never precisely condemns polygamy. It’s like slavery. God allowed slavery in the law of Moses and then slavery just disappears when we get over into Christianity . . . but is there a verse that says slavery is immoral? Even in Philemon Paul doesn’t condemn slavery. And that’s the way I look at the concubines or polygamy, that they do not precisely violate moral law as God reveals it but once you have Christianity, it just seems to disappear, like slavery does. . . . What about Abraham? He had a wife and a concubine under the original (moral law) as it was. Was he in sin, there? He was under the universal, original law and was he in sin? I think we’d all have to say that he, that we couldn’t say he was in a state of sin that was going to keep him from going to heaven, at least . . . that’s the only way I know how to deal with it . . . I just confess to you that it is a struggle, that it is a problem…” (MDR).

What conclusions may be drawn from brother Puterbaugh’s comments? Of great significance is (1) brother Puterbaugh’s acknowledgment that it is a struggle, that it is a problem (i.e., the question of polygamy, jm), (2) the Scriptures do not actually condemn polygamy; (3) one in such a state is not in a “state of sin that was going to keep him from going to heaven, at least” (which smacks a bit like Catholicism’s “mortal” and “venial” sins), and (4) it is al-lowed in the “eternal moral law.” Brother Puterbaugh seems to think that Abraham’s marriage code necessarily reflected God’s original moral code; apparently never considering that obviously it was not only under the Mosaic covenant that God permitted something less than what he desired about marriage, but that during Abraham’s day, the same allowance was made. God’s original desires for man, not only in marriage but also in other matters as well, were not always reflected in the behavior of people in Abraham’s day. Why must we conclude that Abraham’s marriage status reflected God’s original desires?

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. Those two doctrines linked together have caused him to boldly say: “Christ nailed no law to the cross.” “Christ did not nail the ten commandments to the cross, he taught the ten commandments”; Jesus “did not die to do away with the law and institute a new law as the last will and testament” (Mailout, 1-C, MDR). He has labored hard to “prove” that Christ taught exactly the same thing on moral law that Moses taught, and if it be true that Christ prohibited polygamy, then He and Moses did not teach the same thing about moral law.

Did Jesus allow or prohibit polygamy? “Now concerning the things whereof ye wrote: It is good for a man not to touch a woman. But, because of fornication, let each man have his own wife, and let each woman have her own husband” (1 Cor. 7:10. Each man is to have his own wife (singular); each woman is to have her own husband (singular). If a man can have two wives at the same time, a woman can have two husbands at the same time and at the same time that husband has two wives. If the command “every woman is to have her own husband” prohibits polyandry; the statement, “each man have his own wife” prohibits polygamy. God’s original law, “Therefore shall a man leave his father and his mother, and shall cleave unto his wife (not wives); and the two (not three) shall be one flesh,” shows that God’s original law for marriage was one man, one woman, not one man, two women (Gen. 2:24).

The situation of Abraham was not in harmony with God’s original will concerning marriage although I would not dispute the fact that God allowed it. Furthermore, while I do not believe that 1 Timothy 3:2, “The bishop therefore must be without reproach, the husband of one wife . . . ” refers exclusively to prohibition of polygamy, it certainly includes that prohibition. And, if one object that the qualifications of 1 Timothy 3:1-7 are given to measure elders by, we ask, which other of the moral requirements in the list do not apply in equal force to every Christian? Consider Romans 7:2f,

For the woman that hath a husband is bound by law to the husband while he liveth; but if the husband die, she is discharged from the law of the husband. So then if, while the husband liveth, she be joined to another man, she shall be called an adulteress: but if the husband die, she is free from the law, so that she is no adulteress, though she be joined to another man.

If it is true that “the woman that hath a husband is bound by law to that husband for so long as he lives, so that if she be joined to another man while that first husband liveth she shall be called an adulteress”; is it not equally true that “the man that hath a wife is bound by law to that wife for so long time as she lives so that if he should be joined to an-other woman while the first wife lives, he shall be called an adulterer”? Or does God have one standard for the man, another standard for the woman? Does God’s law prohibit polygamy? The law of Moses did not but the law of Christ does. Polygamy was not a sin under the law of Moses. Polygamy is a sin under the law of Christ. There is a difference in what Moses taught about polygamy and what Christ taught about the same subject.

God’s original law concerning marriage did not include polygamy. Christ’s present law does not include polygamy. The law of Moses did allow polygamy. Polygamy is a violation of God’s moral law. Polygamy is sin. Brother Puterbaugh is not willing to say that polygamy is a violation of moral law because that would prove Moses allowed something God did not originally intend as part of his moral law.

Conclusion

I have shown that there is more than one covenant and that the New Covenant of Christ is different from the Old Covenant of Moses. I have shown that the Covenant given through Moses to Israel was not a “renewing of the Abrahamic covenant” but different from it. I have shown that the New Covenant of Christ was neither the Abrahamic nor Mosaic Covenants, but different from both of them. I have shown that Christ nailed the Ten Commandments to the cross and initiated a new will and testament. I have shown that God’s moral law has not always been the same. The doctrine brother Puterbaugh has built on his theory of an unchanging, moral law from the garden of Eden through the patriarchs, through Moses, through Christ unto us to-day is not true because the premise it is built upon is not true. Brother Puterbaugh’s “One-Covenant” doctrine is confusing. It creates doubts and uncertainties. It cannot condemn polygamy. It justifies folks in a divorce and re-marriage whom Christ does not justify. It implies (although brother Puterbaugh does not specifically say so) that physical Israel is in a favored state now with God. The teaching is not only wrong because the Scriptures do not teach it; brother Puterbaugh’s “one covenant” doctrine is wrong because it contradicts the Holy Scriptures.

References

(1-C), a series of taped lessons Jim Puterbaugh gave on “One Covenant” in 1995.

(MDR), a series of taped lessons of brother Puterbaugh’s teaching on “Marriage-Divorce-Remarriage” given in Lutz, Florida, about 1993.

(Mailout), A circulated letter sent out by Wallace Little to more than 100 brethren in the States, January 1996.

Guardian of Truth XL: No. 21, p. 18-21
November 7, 1996

By Isaac Edwards

This question was first asked by David when he ex-pressed concern for the well-being of his son Absalom (2 Sam. 18:24-33). Fathers and mothers today need to be concerned about the safety and welfare of their boys and girls. Absalom was dead when David asked this question. Some parents wait too late to show their interest and concern. Young people need to be concerned about self as they have responsibility to God. The safety and welfare of the young man is dependent upon several things. The young man is safe when he.

Has Purpose Of Heart

Absalom had a rebellious heart. He attempted to take the kingdom from his own father. The young man must make his heart right and secure with God. Daniel was a faithful servant of God because he “purposed in his heart that he would not defile himself ” (Dan. 1:8), Daniel planned ahead and put it in his mind that he would not do anything that would dishonor him before God. Many do evil because they have no purpose of heart (2 Chron. 12: 14). David urged Solomon, “Now set your heart and your soul to seek the Lord your God ” (i Chron. 22:19). How is your heart?

Remembers His Creator

The wise man exhorted all future generations of young people, “Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when though shalt say, I have no pleasure in them” (Eccl. 12:1). We have a Creator! We are made in the image of Almighty God (Gen 1:26-27). Remembering your Creator involves more than just knowing there is a God. It involves fearing God and keeping his commandments (Eccl. 12:13-14), trusting in God (Prov. 18:10), and being faithful in worshipping God (John. 4:24). Do not wait until the dark days of old age creep upon you to remember your Creator. Remember God while you are young. The young man is not safe when he leaves God out of his life!

Takes Heed To God’s Word

The Psalmist wrote, “Wherewithal shall a young man cleanse his way? By taking heed thereto according to thy word” (Psa. 119:9). The young man must take heed to God’s word. The word of God helps in time of temptation (Matt. 4:1-11). It keeps us from sinning so much (Psa. 119:11). It furnishes light to illuminate our pathway (Psa. 119:105). The young man is safe when he spends time on a day-to-day basis reading and studying the word of God. Paul said, “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth” (2 Tim. 2:15). Have you taken heed to God’s word?

Honors And Obeys His Parents

Absalom’s downfall was brought about by his wayward attitude toward his father. He waged war against his very own father. Paul instructs, “Children, obey your parents in the Lord: for this right. Honour thy father and mother; (which is the first commandment with promise;) That it may be well with thee, and thou mayest live long on the earth” (Eph. 6: 1-3). Under the Law of Moses the young man that did not honor and obey his parents was put to death (Exod. 21:15, 17). Let us follow the example of Jesus and be subject to our parents that we might be safe (Luke 2:51).

Bears The Yoke

Jeremiah revealed, “It is good for a man that he bear the yoke in his youth” (Lam. 3:27). The Bible teaches us to work with our hands (Eph. 4:27). The Bible teaches us to work with our hands (Eph 4:28; 2 Thes 3:10). Industry is a safeguard to the young man. The busy youth can say to the tempter, “I am doing a great work, I cannot come down” (Neh. 6:3). Idleness and slothfulness lead to hunger (Prov. 19:15), to rags (Prov 23:21), and to gossip and talebearing (I Tim. 5:13). Parents do their children an injustice by not teaching them to work! “He that gathereth in summer is a wise son: but he that sleepeth in harvest is a son that causeth shame” (Prov. 10:5).

Chooses Good Friends

Whether we realize it or not, those we associate with influence us in either a good or bad way. Solomon recorded, “He that walketh with wise men shall be wise: but a companion of fools shall be destroyed” (Prov. 13:20). If we think that we can run around with unrighteous and ungodly people and not be influenced by their ways, we are only deceiving ourselves. “Be not deceived: evil communications corrupt good manners” (1 Cor. 15:33). We must not desire to be in the company of evil men (Prov. 24:1). Many a young man has been led to ruin by failing to choose good friends. Choose to associate with those who will help you make it to heaven and you will be safe.

Flees Youthful Lusts

There are lusts that are peculiar to the young man. Paul told the young man Timothy, “Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart” (2 Tim. 2:22). A young man named Joseph was tempted to lie with his master’s wife (Gen. 39:7-12). The Bible says that Joseph “refused,” “left his garment in her hand, and fled, and got him out” (Gen. 39:8, 12). James taught, “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” (Jas. 1:14-15). The young man is safe when he runs away from youthful lusts.

Lets No Man Despise His Youth

The young man Timothy was admonished, “Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity” (1 Tim. 4:12). The young man must not allow others to look down upon him because he is young. To prevent this, you should live in such a way that will cause others to respect you. The young man must be an ex-ample of what a believer is. When the young man lets no man despise his youth and is a living example of the believers, he is safe.

Marries The Right Person

The wise man penned, “Let thy fountain be blessed: and rejoice with the wife of thy youth” (Prov. 5:18). Who you choose to marry is one of the greatest choices you will ever make in life. Marriage is not something you do today and undo the next. Marriage is a life-long relationship between a man and a woman (Matt. 19:5-6). Who you marry will have an impact upon where you spend eternity. Many some-one who has the right to marry! Marry someone who has the same beliefs and goals that you have. Marry someone who will help you make it to heaven. Here is something to keep in mind: you will marry someone that you date. So date someone who you would consider marrying. The young man is safe when he marries “in the Lord” (1 Cor. 7:39).

Is Ready To Die

Death is certain! Solomon announced, “For the living know that they shall die” (Eccl. 9:5). Paul taught that “as in Adam all die” (1 Cor. 15:22). The Hebrew writer revealed, “. . . it is appointed unto men once to die, but after this the judgment” (Heb. 9:27). Death is an appointment that all must keep and the time of which is unknown to man. The Psalmist stated, “I am afflicted and ready to die from my youth up” (Psa. 88:15). Young man, are you ready to die? If you are not ready to die, then you are not safe.

The safety of the young man depends upon several things. It is written, “Rejoice, 0 young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgment. Therefore remove sorrow from thy heart, and put away evil from thy flesh: for childhood and youth are vanity” (Eccl. 11:9-10). Are you safe?

Guardian of Truth XL: No. 21, p. 14-15
November 7, 1996

By Larry Ray Hafley

The hoary (white, gray) head is a crown of glory if it be found in the way of righteousness (Prov. 16:31).

This church is blessed with many such crowns of glory. We are blessed by a number of older members whose lives are an example for those who are younger. They have their chronic aches and pains, but they press on. Humbly and quietly, they struggle to attend worship with ailments that would keep many of us at home. They have lost loved ones whose loss they still keenly feel, but they do not murmur and complain. They bear their griefs and sorrows with uncommon grace and dignity.

Their steps are slower, but their feet are still shod with the gospel of peace. Their eyes have grown dim, but their hearts glow with the radiance of righteousness. Their hearing has grown dull, but their spiritual ears are attentive and able to “hear what the Spirit saith” in the word of God (Rom. 10:8, 17; Rev. 2:7). Their backs are bent and bowed with the weight and care of many years of heartache and heart-break, but their faith is upright and strong in the Lord and in the power of his might. Thus, with Paul they can rejoice and gladly say, “We do not lose heart, but though our outer man is decaying, yet our inner man is renewed day by day” (2 Cor. 4:16). Also, with Paul, the rest of us can say, as he said of the Philippians, they are our “brethren dearly be-loved and longed for, (our) joy and crown” (Phil. 4:1).

They have “a reputation for good works.” They have “brought up children.” They have “shown hospitality to strangers.” They have “washed the saints’ feet.” They have “assisted those in distress.” They have “devoted” themselves “to every good work” (1 Tim. 5:10). Their works of faith, labors of love, and patience of hope are a daily demonstration and inspiration to us, their children. As such, we should rise up and call them blessed (Prov. 31:28). “And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him” (Mal. 3:17).

Guardian of Truth XL: No. 22, p. 9
November 21, 1996