Truth Magazine

By Ronny Milliner

Most of the accomplishments of King Saul are things of which one would not be proud. He was greatly successful in at least one thing. He raised a fine son in Jonathan.

It is indeed rare that a son will rise above his father’s faith, but such was truly the case with Jonathan. Of course, we really do not know how much of an influence that Saul had on his son. It may very well be that Jonathan’s mother or even someone outside the family would be primarily responsible for molding the character of this fine young man.

One of the outstanding events in the life of Jonathan is his successful attack on the Philistines in 1 Samuel 14:1-4. We can learn several good traits about Jonathan from this event that would be worthy of our imitation.

His Objective

As the chapter begins, notice the contrast between the action of the prince and the action of the other people. The first verse speaks of Jonathan, “And the day came that Jonathan the son of Saul said to the young man bearing his armor, ‘Come, and we will go over to the fort of the Philistines on the other side.’ But he did not tell his father.” Verses two and three tell about the rest of the people “waiting at the edge of Gibeah.” While everyone else was just sitting Jonathan had an objective. His goal was the Philistine fort.

How many churches are “waiting at the edge of Gibeah” today because they have no objectives? Year after year passes by and very little is accomplished. We follow the same routine and are often content with “keeping house.”

Why not set some goals for the church? What do we want to accomplish in the next two years? Where do we want to be five years from now. Jesus set a goal for the apostles (Matt. 28:19-20; Mk. 16:15), and they met it (Col. 1:23). With God’s help so can we.

His Obstacles

Jonathan had set a great objective, but before he obtained it he had to overcome some obstacles. Verses four and five read, “And between the passages by which Jonathan sought to go over to the Philistine fort, there was a rocky crag on the other side, and a rocky crag on the other side; and the name of the one was Bozez, and the name of the other, Seneh. The one crag was on the north in front of Gibeah.” The obstacles were so great that it is later stated that “Jonathan went up on his hands and on his feet” (14:13). Jonathan would have to overcome these obstacles if he meant to meet his goal.

Think of all the obstacles that stood in the way of the apostles in their effort to preach the gospel to the world. Reading 2 Corinthians 11:23-28 will remind us of some of these things. We can expect Satan to do all he can to hinder us in our efforts for good. Let us have the faith by which we can remove the mountains of obstacles (Matt. 17:20).

His Optimism

Verses six and seven record the optimistic faith of Jonathan. He said to his armor-bearer, “It may be Jehovah will work for us, for there is no hindrance to Jehovah, to save by many or by few.” Jonathan knew that the odds against him did not matter as long as he had God on his side.

We need this same optimistic spirit when it comes to our work in the Lord’s vineyard. There are too much negative expressions and doubts when his work is being planned. How many good efforts have been shot down by “It won’t do any good”? Instead of this attitude, let’s say with Paul, “I can do all things through Christ who strengthens me” (Phil. 4:13).

His Observation

In 1 Samuel 14:8-12 Jonathan suggests a way that he could be assured of the victory from God. Having received the sign from God he observed, “Come up after me, for Jehovah has given them into the land of Israel” (14:12).

How observant are we to the opportunities that God has set before us? When an associate at work asks us a religious question do we see this as an opportunity to invite him to have a thorough study on the topic, or do we give him a short answer and forget it? When the community around a church building is rapidly growing does the church see this opportunity to grow as well? Heed the words of Jesus, “Do you not say, ‘There are still four months and then comes the harvest’? Behold, I say to you, lift up your eyes and look at the field, for they are already white for harvest!” (Jn. 4:35)

His Outcome

The outcome of Jonathan’s effort is that he “struck twenty men in about half of a furrow of an acre of a field” (14:13-14). Jonathan’s victory was also an encouragement to the rest of Israel’s army to pursue the fleeing Philistines.

With the kind of faith and actions that were characteristic of Jonathan we also can attain the victory over our foes. Taking up the whole armor of God we will “be able to withstand in the evil day” (Eph. 6:13). Yea, “we are more than conquerors through him who loved us” (Rom. 8:37).

Conclusion

Yes, Jonathan was certainly Saul’s successful son. By imitating his good example we too can be successful soldiers in the Lord’s army. “Come, and we will go over to the fort of the Philistines” (1 Sam. 14:1).

Guardian of Truth XXXII: 18, p. 560
September 15, 1988

By Daniel H. King

In Ecclesiastes 7:2 the wise man deliberately shocks us with his statement that, “it is better to go into the house of mourning than into the house of feasting. ” Of course, none of us would choose the house of mourning, if it were ours to make the selection. But that is not usually the way it is. The house of mourning most often beckons us there for our visit. We go because of our respect for the deceased and the family. At times we are in attendance because the departed was a part of our own little household. It is especially sobering then, but, in truth, we always come away better people for our visit.

The reason this is so is because the funeral home and grave side are places of instruction, schools of higher learning. In a sense it could be said that they are the schools of “highest learning.” Most of us spend our days working at learning a living and accomplishing the necessary but trivial duties of life. We seldom pause to ask ourselves, “What am I doing this for?” or yet, “What am I really here to get done?” When the call comes from the house of mourning, we are arrested in mid-stride, as it were, and forced to gaze beyond the incidental things to consider, if only momentarily, that which is truly worthwhile about life and living.

Let me consider with you in these few lines some of the most precious lessons from the house of mourning.

The Value of Life

God’s word describes life as the creation of God himself.

To this date the combined efforts of scientists and researchers in the laboratories of earth have not been able to duplicate, even in the simplest of its forms, this great miracle of God. Yet we take it for granted every day. It surrounds us in its astounding variety and we seldom consider the true wonder of it!

There is a time when we take thought of it, though, and that is when we visit the house of the dying or of the dead. Then for that fleeting moment we ponder how amazingly fragile this gift from God truly is. I remember with fondness an incident in my own childhood that taught me this timeless lesson. My brothers and I had been given a little puppy that we had come to treat as one of our family. One day it fell asleep under the wheel of the car my parents had parked under a tall shade tree. When they pulled away our pup was crushed. I remember clearly (I was only about five at the time) my father wrapping him up in a sack and walking the three of us boys across the road to a field where he gently laid our little friend in the earth. I don’t remember his exact words, but I recall my dad saying something like this: “Boys, there will come a time for each of us, when we must go back to the dust also” That precious little life had been snuffed out like a candle’s wick. There was nothing we could do to bring it back. But what a lasting impression that simple scene and those words left upon us!

David lamented the death of his former master Saul and the loss of his friend Jonathan in 2 Samuel 1:17-27. In his lament he brought out the good that there was in the life of Saul. Even though he had not finished his life well, still there had been a time when he was the greatest warrior in Israel. He had started out to be a good king and a good man. It is this that David called to mind. Human life is exceedingly precious. David had counted Saul’s life as too valuable to take in an act of murder or even of revenge, while he had been presented several opportunities to take it. Life must not be treated as cheap (Gen. 9:56). One who maliciously takes the life of another should pay the ultimate price. A lessor penalty will cheapen this irreplaceable commodity. When God offered an appeasement for human transgression, he offered the most precious thing possible – the life of his Son (Jn. 3:16; 1 Jn. 3:16). We would be wise to value it just as highly as the God of heaven does.

The Brevity Of Life

During the forty years of wilderness wanderings, Moses watched an entire generation of his contemporaries vanish one by one. No doubt it was a humbling experience! His reflections upon their passing are found in Psalm 90. There he noted that while God is “from everlasting to everlasting” (v. 2), man is comparable to the ephemeral grass that “grows up in the morning” and “in the evening is cut down” (vv. 5-6). Our years are spent “as a tale that is told” (v. 9). Moses continued: “The days of our years are three score years and ten; and if by reason of strength they be fourscore years, yet is their strength but labor and sorrow; for it is soon cut off, and we fly away. Who knoweth the power of thine anger? even according to thy fear, so is thy wrath. So teach us to number our days, that we may apply our hearts unto wisdom” (vv. 10-12).

In the house of mourning we give thought to the brevity of our lives on earth, even as did Moses in the wilderness of Sinai. We recognize that we are like a “vapor that appeareth for a little time and then vanisheth away” (Jas. 4:14). Like Peter, we know that we all must soon “put off our earthly tabernacle” (2 Pet. 1:14).

It is our proximity to death in the house of mourning that brings this truth home to us. When we study the book of Job we see that this great patriarch, living as he did so many days at death’s doorstep, thought and spoke frequently of the awful reality of death. His descriptions of death are some of the most colorful images found in the Bible (Job 4:19; 7:6-10; 8:9; 9:25; 10:9; 13:12; 14:1).

The Certainty of Death

As the splendid military general Joshua stood before the children of Israel near the end of his valiant career, he admitted himself vulnerable to death’s certainity. “Behold, this day I am going the way of all the earth” (Josh. 23:14). While he had escaped the edge of the sword to live to a ripe old age, still he knew that there was no escaping the. eventual arrival of the Grim Reaper. All the medical miracles of our day can only postpone its coming. Life-sustaining machines only slow down its approach. Eventually it does arrive.

This being true, there is only one way to deal with it; treat it as did Joshua of old. He saw it as much a part of living as life itself. He also viewed it as an opportunity to die as he had lived, in faith and dedication to God. His departing words placed before his brethren the choice of serving God or turning to the gods of the nations. We especially admire his uncompromising stand. His words ring out clearly through the halls of time: “As for me and my house, we will serve the Lord.”

The house of mourning should bring again to our minds the certainty of death. But it need not discourage or depress us. The Lord Jesus has broken the bonds of death and forever freed us from the fear of this dark reality (Heb. 2:14-16).

The Blessings of Human Sympathy

At the house of mourning families that are widely separated usually find the time to be back together for the occasion. Isn’t it sad that we often do not take the time otherwise? Scripture impresses us with the importance of weeping with those who weep (Rom. 12:15) and bearing one another’s burdens (Gal. 6:2). At times when families lose loved ones we tend to take special care to give attention to their needs. It is at special moments like these that we recognize who our most valued friends are. As the Bible says, “A brother is born out of adversity” (Prov. 17:17). Our brothers and sisters in Christ are never more precious to us than at such times. I should think also that we would never more fully see the void left in our lives by their absence than at the house of mourning – if we have forsaken the Lord and his people.

The Urgency of Sacred Responsibility

The greatest fallacy of man is the sin of procrastination. It is the vice of putting off till tomorrow something that needs to be done today. Someone has said that “procrastination is the thief of time.” I know that this is so, for it has stolen many opportunities from me. But there are some things which must not be put off, for their consequences are eternal. For example, I know of many young people who have put off obeying the gospel of Jesus Christ until their hearts are hardened by the practice and the tender appeal of the Savior no longer haunts them. Now they cannot be reached by simple words of encouragement. Perhaps some catastrophic -event in their lives will move them on to action, and perhaps nothing will do it. In my book there is only one time to obey the gospel and that is now (Heb. 3:13; Jas. 4:13). Now is the time to do what we plan to do for God. We must be “always abounding in the work of the Lord” (1 Cor. 15:58). Tomorrow we may be lying cold and still in the house of mourning. All our good intentions will count for nothing if they are not put into action.

The Vanity of Earthly Things

So much of what we do here on earth is vain and empty. We will not even remember it ourselves. It certainly will not be written down in the history books for posterity. Solomon said that “All is vanity,” and asked, “What profit hath a man of all his labor which he taketh under the sun?” (Eccl. 1:2-3) After he had completed the labor of a lifetime, of the architectural and engineering feats that were his pride, he said: “Then I looked on all the works that my hands had wrought, and on the labor that I had labored to do: and behold, all was vanity and vexation of spirit, and there was no profit under the sun” (2:11).

If a man of such incomparable wisdom recognized earthly things to be vain, we ought to set our minds upon the eternal goals and aim for the heavenly sphere. “Seek those things which are above, where Christ is” (Col. 3:1). At the house of mourning we are brought back to the reality of the vanity of earthly things and the importance of spiritual verities.

The Value of Our Faith

Our religion is never more real or valuable to us than when we stare into the cold face of death. The house of mourning shows the real value of our faith. The Savior wept at the graveside of Lazarus and then charged the dead to come forth from the tomb (Jn. 11:14). He was Master of Death at the house of Jairus, calling the precious little daughter of the ruler of the synagogue from the bosom of darkness back into the light of life (Mk. 5:35ff). He brought the widow’s son again to the land of the living at the tiny village of Nain (Lk. 7:11-16). He was himself victorious on the third day when the disciples discovered the tomb empty (Lk. 24:3). And I am convinced that he will someday make us victors as well. The Christian man or woman would not trade that faith for all the world’s most precious things. Those things are not spendable currency in the house of mourning.

Guardian of Truth XXXII: 17, pp. 541-542
September 1, 1988

By Mike Willis

Every generation has some who think that a new revelation is needed for a new age. The old Bible is viewed as outdated and unable to meet the spiritual needs of the new enlightened generation. There is an element of chronological snobbery inherent in such ideas, for this “enlightened” age will be the next generation’s outdated age.

The Scriptures are not tied to one era of time. They are timeless in that they meet the needs of every generation. “For ever, O Lord, thy word is settled in heaven. Thy faithfulness is unto all generations” (Psa. 119:89-90). “Thy word is true from the beginning: and every one of thy righteous judgments endureth for ever” (Psa. 119:160). “The righteousness of thy testimonies is everlasting” (Psa. 119:144).

Consequently, we should expect that the Bible is just as fitted to the spiritual needs of this generation as it was fitted to meet the needs of the people in Jesus’ own generation.

The Gospel Is a Universal Gospel

The gospel was not limited in application to one race of people; it was given to every creature on God’s earth. “Go ye therefore, and teach all nations” (Matt. 28:18). “Go ye into all the world, and preach the gospel to every creature” (Mk. 16:15). The same gospel is to be preached to both Jew and Gentile, bond and free, male and female (Rom. 1:16; Gal. 3:28). The grace of God which brings salvation has appeared to all mankind (Tit. 2:11).

How The Bible Meets The Needs Of Man

The world of men may be divided into three categories, based on the relative spiritual need of each group of men. The Bible is arranged in such a manner as to meet the needs of each group of men.

1. The Bible meets the spiritual needs of unbelievers. Many men are unbelievers. The greatest spiritual need of unbelievers is faith in Jesus. A man cannot be saved without faith in Jesus Christ (Jn. 8:24; 14:6; 3:16-18). The unbeliever will be destroyed in hell (Rev. 21:8). The Bible addresses the need of unbelievers.

There are four books of the New Testament designed to meet the needs of unbelievers: Matthew, Mark, Luke and John. The purpose of the gospels is to give the eyewitness testimony of those who accompanied with Jesus in order that men might have faith in the Christ. John wrote, “And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: but these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name” (20:30-31).

The miracles of Jesus are recorded to give indisputable proof that Jesus is the Christ, the Son of the living God. He changed water to wine (Jn. 2:1-11), fed five thousand with five loaves and two fish (Jn. 6), walked on water (Jn. 6:16-21), healed the blind man (Jn. 9), raised Lazarus from the dead (Jn. 11), and many other miracles. The crowning proof that he is the Christ came by his own resurrection from the dead; it is the miracle which “declared (him) to be the Son of God with power” (Rom. 1:4).

The gospels are different. Matthew is particularly designed to prove to the Jewish audience that Jesus is the Messiah, the son of Abraham, the son of David (Matt. 1:1-17; Gen. 12:3). Matthew showed that he was born of a virgin (Matt. 1:21; cf. Isa. 7:14) in the city of Bethlehem (Matt. 2:1-10; Mic. 5:2). His miracles were the fulfillment of prophecy (Isa. 35). His death and resurrection were also foretold (Isa. 53; Psa. 22). Luke’s gospel is not primarily aimed at the Jewish audience, as is seen from his references to the Samaritans (the parable of the Good Samaritan, the Samaritan leper returned to thank Jesus), the genealogy which ties Jesus to Adam, and other items. The four gospels together are sufficient to meet the greatest spiritual need of the unbeliever: to convince him that Jesus is the Messiah, the one who fulfilled the Old Testament prophecies, sacrificing himself on Calvary for the sins of the world.

2. The Bible meets the spiritual needs of the believer. The man who already believes that Jesus is the Christ needs to know what he must do to be saved by the blood of Jesus. The New Testament contains a book designed to tell believers what they must do to become Christians. The book of Acts relates several cases of conversion which demonstrate what one must do to be saved.

Acts 2 records the preaching of the first gospel sermon in which Peter showed that Jesus of Nazareth is the Christ, the Son of God. When men who believed his lesson asked, “Men and brethren, what shall we do?” Peter replied, “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). The greatest need that these believers in Jesus had was to have their sins washed away by Jesus’ blood. Acts 2 relates the conditions which they had to meet in order to be saved by grace.

Acts 8:7-12 relates that Philip told the Samaritans to be saved by Jesus. “But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women” (Acts 8:12). Acts 8:26-40 tells that the Ethiopian eunuch heard the gospel, believed in Jesus, and was baptized in water. Acts 9 (also chaps. 22 and 26) relates that Sail of Tarsus was saved through the gospel of Jesus Christ when he was baptized to have his sins washed away (Acts 22:16). Acts 10 relates the conversion of Cornelius, Acts 16 the conversion of Lydia and the Philippian jailor, Acts 18 the conversion of the Corinthians, and Acts 19 the conversion of the disciples of John the Baptist in Ephesus. From a study of these cases of conversion, the man who believes that Jesus is the Christ can learn what he must do to have his sins washed away by Jesus’ blood. He will see that the believer in Christ must repent and be baptized in water in order to be saved by the blood of Jesus.

3. The Bible meets the spiritual needs of Christians. The last twenty-two books of the New Testament are designed to tell Christians how they should live in order to go to heaven when they die. The greatest need that a Christian has is faithfulness in his service to Christ.

Far too many Christians stop growing shortly after they begin their life in Christ. They are like the little boy who fell off his bed during his sleep one night. His mother picked him up and put him back in bed; she asked, “What happened’?” He replied, “I guess I went to sleep too close to where I got in.” Too many Christians go to sleep too close to where they get into Christ. They fail to grow up in Christ as they should.

The twenty-two books, Romans through Revelation, are designed to strengthen and edify the new Christian that he might maintain his faithfulness to Jesus. Books like Romans, Galatians, Ephesians, Colossians, and Hebrews strengthen our minds through the revelation of God’s plan for human redemption. Each of these letters to churches and individuals discuss moral subjects, explaining to us how we should live (cf. Rom. 13-16; Eph. 4:16-6:20; Gal. 5-6; Col. 3-4; etc.). As the Christian studies these books, he will learn how he should grow into full maturity from his condition as a babe in Christ. He will learn his responsibilities to tell others about Christ, to be active in good works, to worship regularly, to put on the fruit of the Spirit, etc.

Too, the Bible will give him a glimpse beyond this grave into the New Jerusalem which God has prepared for God’s saints. He will learn of the fellowship which a Christian will enjoy with Christ after the death of this body, the resurrection of the body and the inheritance of heaven. The Lord has promised to tabernacle with his people in heaven, to remove all of the sorrows of this life, to give the saints an eternal inheritance in a place without sin. The glimpse into heaven reminds us of the time when the Lord led Moses up Mt. Nebo to glimpse into the promised land. As Moses’ eyes saw the beautiful land of promise, he wanted to enter the land. We are taken up the mountain of faith to glimpse into heaven in such chapters as Revelation 21. As we see the beauties of heaven, a yearning grows inside us which makes everything on earth pale into insignificance by contrast. This desire for heaven helps us order the priorities of our life.

Conclusion

The Bible is not an outdated book. It is fully sufficient to satisfy the spiritual needs of all men. With confidence in the Bible as God’s divine revelation to man, let us give ourselves devotedly to the study of this inspired book.

Guardian of Truth XXXII: 18, pp. 554, 566
September 15, 1988

By Jimmy Tuten

When one through faith is baptized into Christ he becomes a “new creature” (Gal. 3:26-27; 2 Cor. 5:17). This brings with it the responsibility of growth expressed in Scripture as working out one’s salvation (Phil. 2:12). The maturing needed to become spiritually mature does not come spontaneously. It requires effort, self-denial, watchfulness and prayer. Peter tells us to grow in grace (2 Pet. 3:8). Just as a plant has to be assisted in its growth, so the Christian needs encouragement. But more importantly he will need to exert effort. The Christian is a privileged person, being a member of the family of God (Eph. 3:15; 1 Pet. 2:9). Bound by these, he is to exhibit a life worthy of his sacred calling (1 Pet. 1:15). Only then can he hope to receive the end of his faith, “even the salvation” of his soul (1 Pet. 1:9). To assist in this growth, the Apostle Peter gives a number of admonitions. One of them is: “wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings” (1 Pet. 2:1).

“Putting Away Therefore”

The “laying aside” (KJV), or literally “putting away,” is translated from apothesthai “which is the word for stripping off one’s clothes” (Barclay). The meaning is to lay aside, to “cast off, used figuratively of works of darkness” (Vine). Coming from a participle, it has imperative force. It is therefore a definite act, the putting away once and for all, or simply the denouncing all manner of wickedness. The Christian must avoid whatever is antagonistic to the development of the new life. There must be a complete right-about face.

The things mentioned in our text are dispositions and manifestations that offend against our relationship as brethren. They are hurtful to our Divine nature due to the fact that they represent a class of sins to which Christians are especially prone. The admonition concerning “subjection” in its various relationships are made difficult if such actions are engaged in to any degree (1 Pet. 2:13,18; 3:1). Peter mentions five things his readers had been swaddled in and these must be put aside as one would discard a filthy garment. These are all offenses against the law of love; they come from Satan and have the taint of hell. They are the essence of unbrotherliness that hinder the family of God (1 Tim. 3:15).

Malice: Desire To Hurt

“Malice” frequently carries the idea of wickedness in general, but in our text it suggests the desire to hurt someone (Oberst). It has reference therefore to a special kind of ill-will or malignity, from the slightest beginnings up to the most deadly expression such as slander. Webster defines it as “active ill-will” or “to do mischief.” It is a state of the mind wherein is the intention to do what is unlawful. It falls into a classification of deeds that are diabolic in nature:

(1) Malice: implies deep-seated animosity that delights in causing others to suffer or in seeing them suffer.

(2) Ill will implies hostile or unfriendly feelings such as dispose one to wish evil on others.

(3) Spite: suggests a mean desire to hurt, annoy, or frustrate others, usually displayed in petty, vindictive acts.

(4) Rancor. implies an intensely bitter ill will that rankles.

(5) Malignity: suggests extreme and virulent malevolence that is relentless in “pressing itself.

(6) Grudge. implies ill will inspired by resentment over a grievance.

The Christian cannot and must not harbor malice. “Grudge not one against another, brethren, less ye be condemned: behold, the judge standeth before the door” (Jas. 5:9).

Guile: Sin In The Mouth

“Guile” is deceitfulness, especially lying and false speech. It is usually spoken of as being on the lips or found in the mouth. Since the word more literally means a bait or contrivance for entrapping, deceit or fraud, it carries with it the idea of entrapment through speech. No wonder James lays so much stress on the tongue as a world of iniquity (Jas. 3:5-10). “Speak not evil one of another, brethren” (Jas. 3:11).

Hypocrisies: Spirituality In Pretense

The word “hypocrisies” is used metaphorically and indicates pretense. It comes from a word that originally meant an actor on a stage, one who seemed to be the person he was portraying. It means to impersonate. The Christian is not to appear better than what he actually is, or, to put it another way, he is to live and practice spirituality from the heart. Pretense and deception are sinful (it was the leaven of the Pharisees, Matt. 23:25-26). We cannot pretend to be what we know we are not.

Envies: The Sin Of Discontent

Envy is the feelings of discontent connected with ill-will at seeing the good fortune of another. “It springs from jealousies which are, in fact, concealed malice in hearts that are displeased with all beauty, achievement, virtue, or any other desirable qualities in others” (Coffman). Unlike jealousy which displays displeasure over another’s fortune, envy carries with it the desire for what another has achieved advantage over.

Evil Speakings: An Attempt To Injure

Evil speaking involves the attempt to injure another. It describes the speech that the spirit of malignity inspires (i.e., envies). Wuest says: “the words ‘evil speakings’ are in the Greek text ‘speaking down’ a person, referring to the act of defaming, slandering, speaking against another” (First Peter In The Greek New Testament, p. 51). It literally means to run a person down, to belittle, to speak disparagingly about the reputation, worth or character of another. Any form of false or malicious statement is a sin against brethren (cf. the verb form, “speak against” in 1 Pet. 2:12). James says, “speak not one against another, brethren” (4:11). He uses the same word that Peter uses. This is especially needful concerning our conduct toward brethren who are to be the special objects of our love (Gal. 6:10). In fact, having spoken of the need of brotherly love, Peter probably has in mind the cultivation of it when he speaks of these five things to be put away (cf. 1 Pet. 1:22).

Conclusion

The Jerusalem Bible translates 1 Peter 2:1 as follows: “be sure, then, you are never spiteful, or deceitful, or hypocritical, or envious and critical of each other.” We live in a time when brethren seem less concerned about others who make up the family of God. We do not cease to hear or witness the deterioration of brotherliness in congregations throughout the land. This must not to be. “We be brethren.” Dare we lose sight of this significant fact? After our baptism into Christ we began to live a higher life (1 Pet. 1:22). How has it expressed itself in our lives? Will we desire the milk of the Word (1 Pet. 2:2)? Will we grow, or be smothered in the filthy rags of sinfulness?

Guardian of Truth XXXII: 18, pp. 555-556
September 15, 1988