Proper and Improper Controversy
Irven Lee
We should all recognize that a certain bit of controversy is inevitable if there is to be growth and if the church is to be kept pure. Faithful servants of the Lord are to go out into an unbelieving world and earnestly contend for the faith. Reproving and rebuking are in order when error in practice or in doctrine appear. Christ and the apostles fought a good fight. They were worthy controversialists. They abhorred sin and opposed it, and so should we.
The church at Jerusalem was not destroyed when there was “much disputing” over the necessity of the Gentiles keeping the Jewish ordinances (Acts 15:7). Brethren then studied and taught calmly and avoided bitterness, so the serious question was resolved and unity that pleased the apostles and the whole church prevailed (Acts 15:22). Brethren, we should be able to differ without anger and malice as we study topics about which there are differences in understanding.
Avoiding foolish and unlearned questions would do much to avoid the envy and strife and the useless and improper controversy. This requires skill in discernment to separate truth from the error, and there should be special concern for the humble babe in Christ who does not understand.
It is a very significant danger signal when brethren begin to object to all study of subjects about which there is controversy. Truth can be tried in the fire of debate, but error thrives under the wet blanket of “no controversy allowed.” Heresy is brought in “privily” (2 Peter 2:1). Let some vigilant elder or preacher cry aloud when some perverse doctrine or practice is slipping into the family. Let us pray that we may come to learn by studying topics which are not understood by all rather than developing factions with closed minds and bitterness. There will, of course, always be different levels of understanding between the babes in Christ and the well taught giants among us. The “great plainness of speech” is used to help (2 Cor. 3:12). Please do not object to that which is necessary to the spiritual well-being of the church.
From The Old Hickory Bulletin
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Naaman Was Healed by GraceThrough FaithTerry Wane Benton
God does not say something and then allow man to ignore or change what He said. There was nothing meritorious about Naaman that deserved healing. Thus, if Naaman gets healed at all, it would be by grace. God’s grace offered terms of healing. Naaman would have to believe God and His terms enough to obey. Even when Naaman obeyed, it was not works of merit that saved him from leprosy. Obedience is not works of merit whereby God owes us. God did not owe Naaman healing even when Naaman obeyed the terms. It was by God’s grace, and it was through faith that Naaman was healed. However, until Naaman obeyed the terms (dipping in the Jordan seven times), he was not demonstrating faith. He was showing unbelief. The same is true of the terms of pardon from sin. 3,000 Jews cried out, “What shall we do?” on Pentecost (Acts 2:37). They were told to repent and be baptized in the name of Jesus Christ for the remission of their sins (Acts 2:38). Remission of sins was not theirs until they met the terms offered by God’s grace. By grace, they were saved through faith, but faith is not of the saving quality until it obeys, until repentance and baptism in the name of the Lord. When faith is tested by the command to repent and be baptized, but instead, like Naaman, begins to argue about the terms, then it becomes unbelief. Unless the 3,000 actually repent and are baptized in the name of Jesus Christ for the remission of sins, their conviction of sin does not bring them the remission of sins. Faith is submissive and obedient to the command to repent and be baptized in the name of Jesus Christ for remission of sins. It is still a free gift offered by God. It is still by grace through faith. When the 3,000 gladly received his word and were baptized, their sins were washed away just as Naaman’s leprosy was washed away when he dipped seven times in the Jordan. His faith was challenged by the command to dip seven times in the Jordan. His faith was failing him until he obeyed. Likewise, the faith of the 3,000 would have failed them if they did not obey the terms of pardon. Has your faith moved you to obey? Has your faith failed? From Lavista Church of Christ |
At first, Naaman did not appreciate the simple instructions to dip in the Jordan seven times (II Kings 5:1-14). He wanted to be healed of leprosy, but he wanted it to be on his terms. He imagined that God would heal him some other way. He was wrong. God would not heal him until he washed in the Jordan as instructed.__________
Guardian Angels
Mike Johnson
What is a guardian angel? Many believe that God assigns people a personal guardian angel to guide and protect them from harm, providing both physical and spiritual protection. This viewpoint can be comforting. Moreover, it might be considered a great advantage for people to think of themselves as having “their angel” working on their behalf around the clock.
There are various viewpoints regarding the assignment of a guardian angel. Some feel every person is assigned an angel at birth, while others believe only children and believers are allotted guardian angels but only while remaining faithful.
The concept of each person having an assigned guardian angel, or something akin to it, was taught as far back as ancient Babylon and Persia. Additionally, the Jews held this belief in biblical times. In Catholicism today, the belief in guardian angels is also taught, and many other denominations also hold this viewpoint. This belief even dates back to a group commonly referred to as “The Church Fathers,” which refers to early Christians who wrote during the first few centuries after the establishment of the church. For example, Origen (an early Christian philosopher and theologian educated in Alexandria, Egypt) wrote in the third century that each person has a guardian angel for as long as he remains faithful. This angel has the power to protect the person from evil. He said,
Every believer—although the humblest in the church—is said to be attended by an angel, who the Savior declares always beholds the face of God the Father. Now, this angel has the purpose of being his guardian. So if that person is rendered unworthy by his lack of obedience, the angel of God is said to be taken from him. And then that part of him—the part belonging to his human nature—is torn away from the divine part. And it is assigned a place along with the unbelievers. For it has not faithfully observed the admonitions of the angel assigned to it by God. (qtd. in Bercot 17).
Another writer, Methodius c. 290, states it precisely: “We have learned from the inspired writings that all who are born — even if it is through adultery — are committed to guardian angels” (qtd. in Bercot 18).
Do we each have an assigned guardian angel who watches over and protects us today? The answer to any angel question must come from the Scriptures, our only reliable guide (2 Tim. 3:16-17). Uninspired writings, stories, and opinions are not dependable.
To begin with, it is clear that angels have encouraged, guarded, protected, and rescued God’s people (Ex. 14:19, 23:20-23, 32:34, 33:2; Acts 12:11, 21-23; Acts 27:23-24). The question, then, is not whether angels engage in this activity, but whether people have a particular angel assigned to them to perform this work on their behalf. Consider some passages often used to justify the idea of a personally assigned guardian angel.
A foremost passage used in the Old Testament to support the position is Psalm 34:7, which reads, “The angel of the Lord encamps all around those who fear Him, and delivers them.” In this acrostic psalm, David magnifies and exalts God. David was undoubtedly protected by God when Saul was trying to kill him. Angels defend God’s people as a group and as individuals. However, the passage does not suggest that God assigns an individual angel to each person. Further, this verse refers to “the angel of the Lord” and possibility refers to a pre-incarnate appearance of Christ (Gen. 16:7-13; 22:10-18). Consider the following comments by Quertermous:
If that is the case here, then Psalm 34:7 refers to Christ and would have no reference to ordinary angels at all, much less guardian angels. However, assuming that the verse refers to an ordinary angel, as most commentators seem to believe, it still does not teach that God assigns an angel to each believer, child, or individual (259).
Another passage cited is Psalm 91 11-12. “For He shall give His angels charge over you, to keep you in all your ways. In their hands they shall bear you up, lest you dash your foot against a stone.” Satan quoted most of this when tempting Jesus in the wilderness and misapplied it (Lk. 4:10-11). This passage is very comforting as it pertains to God’s protection of His people. However, it does not teach the concept of a guardian angel for each person. In fact, the writer says God would give a plurality of angels the responsibility of keeping the one who trusts in him.
Perhaps the primary passage in the Bible used to teach that we have guardian angels today is Matthew 18:10, which warns, “Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.” When speaking of the “little ones,” Jesus refers to their angels in heaven; however, this verse does not prove that every person has an assigned guardian angel.
To begin with, in this context, the disciples want to know who would be the greatest in the kingdom. They misunderstood the nature of the kingdom Christ was going to establish, thinking it would be a physical one instead of a spiritual one. Their attitude displayed the antitheses of what would identify true greatness in Christ’s kingdom, which is humility (cf. Matthew 20:20-28). In Matthew 18:1-5, after the disciples posed the question, Jesus said that to enter the kingdom of heaven, one must be asa little child. In verses 4-5, He said, “Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven. Whoever receives one little child like this in My name receives Me.” In verse 6, He switches the meaning of little children to refer to those who believe and emphasizes the seriousness of causing these disciples to stumble or sin. Then in verse 10, Jesus says not to “despise these little ones.” After that, He explains, “in heaven their angels always see the face of My Father who is in heaven” (10b). To cause these disciples to sin was a very serious matter (cf. Mt. 18:6), as their angels stood in the presence of God. Consider the following quote from John Gill:
And our Lord’s argument is, that if such excellent creatures as the angels in heaven, who are continually favoured with being in the presence of Christ’s heavenly father, honoured with so high a station, as always to stand before him, as ministers of his; if these are the guardians of these little ones, if they are committed to their care, and they have the oversight of them, then they ought not to be despised: and besides, since the angels that have the care of them are so near the throne, it should deter everyone from having their charge in contempt, or doing any injury to them; since they are capable of lodging accusations and complaints against them; and, when leave is given, have power of executing the sorest judgments upon men.
First, these verses do establish the fact that Christ believed in angels. If angels do not exist, then His argument would be without merit. Next, the verses also show a connection between disciples and angels. But does verse 10 mean everyone has a particular guardian angel assigned to them? Although this viewpoint may be comforting, the verse does not appear to teach it. Instead, it suggests a collective or general guardianship rather than a personal and particular one. The Bible teaches one angel may protect many (Ps. 34:7), and many angels may protect one person (Ps. 91:11-12). Hence, instead of one angel, many angels are interested in the welfare of one person. Also, the verse points out that these angels are “always before the face of the Father,” so they are in heaven.
In conclusion, the Scriptures do not appear to clearly teach the concept of a personal guardian angel assigned to guide and protect each person from harm. This does not mean, however, that they are not still working on behalf of God’s people today.
Works Cited and Consulted
Bercot, David W. A Dictionary of Early Christian Beliefs: A Reference Guide to More than 700 Topics Discussed by the Early Church Fathers, Hendrickson, Peabody, MA, 2012.
Gill, John. Exposition of the Old and New Testaments, PC Study Bible by Biblesoft, Inc.
Quertermous, Travis L. The Hosts of Heaven: A Biblical Study of Angels. Hester Publications, 2002
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Are You Saved?
Carrol R. Sutton
Are you saved? Of course, you are not saved eternally in heaven at the present time, but are you now saved from your past sins?
You are NOT saved just because you may desire salvation. The rich young ruler desired to be saved, but he was not willing to pay the cost involved. So he went away from Jesus sorrowful (Matt 19:16-22).
You are NOT saved just because you may think you are saved. Saul of Tarsus thought he was right while persecuting Christ, but he was wrong (Acts 26:9).
You are NOT saved just because you may think you have had “an experience” with the Lord. Our “experiences” is not God’s power to save.
You are NOT saved just because you may “feel like” you are saved! Feelings are not evidence of salvation! Feelings are produced by “belief” whether that “belief” is right or wrong. Saul felt like he was right with God while persecuting Christians unto death. He had a “good conscience before God” and “verily thought” he was pleasing God, but he was lost (Acts 26:9-11; 22:4; 23:1)!
You are NOT saved just because you may be “happy.” If you think you are saved, you will be “happy” although you are lost!
You are NOT saved just because some preacher may have told you that you are! Jesus warned of “many false prophets” who have gone out into the world. We are told to “believe not every spirit” but to “try the spirits whether they are of God: because many false prophets are gone out into the world” (1 John 4:1).
You are NOT saved just because you are religious. Your religion may be in vain (Jam 1:26-27; Prov 16:25).
If you are dead in trespasses and sins, you are not saved! You need to be “quickened” by the gospel, which is God’s Word (Psalms 119:50; Heb 4:12; Rom 1:16; Jam 1:18-22; and 1 Cor 4:15).
If you are living in sin, you are not saved! You need to die to sin! This is accomplished by repentance (Rom 6:1-23; Acts 17:30-31; 2 Cor 7:10)!
If you haven’t believed in Jesus Christ, repented of your sins, confessed Christ and been baptized INTO Christ, YOU ARE NOT SAVED (John 20:30-31; Acts 17:30-31; Rom 10:9-10; Gal 3:27; Acts 2:38; Mar 16:16). “Knowing therefore the terror of the Lord, we persuade men.”
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Daniel’s Influence
Shane Williams
Daniel’s life revealed the authenticity of his faith in God. He conducted himself so honorably in his high office that Darius “planned to appoint him over the entire kingdom” (Dan. 6:3).
The other governors and satraps, however, were jealous and began to plan a way of getting rid of Daniel. As hard as they tried, however, they could find nothing in his life to use against him. They said, “We shall not find any ground of accusation against this Daniel unless we find it against him with regard to the law of his God” (vs. 5). The Bible says that “he was faithful; and no negligence or corruption was to be found in him” (vs. 4).
What a record of faithfulness! He was loyal and diligent on the job — all the while giving God first place in his life. Daniel’s life was so far above criticism that his enemies had to create a situation in which his commitment to God would come into conflict with his position.
Would we stand up under such close examination like this? Are we so faithful in our work that our fellow employees could “find no charge or fault” in us? It’s commendable to talk about religious things and Christianity. Don’t leave out the influence of a godly life and a job so faithfully performed that others could find no fault.
Like Daniel, our behavior should be blameless. Then we too will have a life that gives praise and glory to God and shines like a beacon before our fellowmen, leading them to Christ.
The Lilbourn Light, Vol. 9, No. 8, Dec. 2008
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Donnie Rader
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