Truth Magazine

By Alicia DeBerry

(Alicia, aged 15 years, is the oldest daughter of Royce DeBerry, minister for the Eastside church of Christ in Indianapolis. This material was originally prepared for an English class, but is here reproduced for its excellent content. Some footnotes have been eliminated to make for easier reading. – Donald P. Ames)

On January 22, 1973, the United States Supreme Court made a tragic decision that resulted in more loss of life than all the American wars combined. They decided that a woman’s right to abortion was protected by the 14th Amendment to the Constitution. According to the U.S. Supreme Court, the word “person” does not include the unborn, therefore they can be killed legally without penalty. Anyone who wants to terminate her pregnancy before the 24th week of the pregnancy may do so. There are over 1.5 million abortions each year in over 1,000 clinics and 1,600 & hospitals. That works out to be 4,200 abortions a day, 177 an hour, 3 a minute and 1 every 20 seconds. One out of every three pregnancies in the U.S. ends up in abortion. In today’s “modern” society, there are numerous laws protecting wildlife, a but none protecting the defenseless “unborn.”

The unborn child is commonly referred to as “potential life.” This infers the child is not yet living. However, modern science disproves the above statement. Both the sperm and ovum have life; they come together to create a new life. Therefore, it is not unreasonable to say life begins at conception. Dr. Joshua Lederberg, a Nobel Laureate in genetics, wrote the following: “Modern man knows too much to pretend that life is merely the beating of the heart or the tide of breathing” (“When Does Human Life Begin?”, Ethics, Vol. 1, article #88, May 3, 198 1, p. 2).

From the moment of conception until the third month, the developing child is called an embryo, which means “the growth within.” After the third month until birth, the developing child is called a fetus. On the 19th day of development, the embryo’s eyes form. The mouth is capable of opening by the 28th day. After 30 days, the circulatory system forms, and the mother and embryo no longer exchange blood. Shortly after that, the heart begins beating. The embryo looks distinctly human by the end of the first month. However, in most cases, the mother isn’t even aware of the pregnancy yet.

The nervous system begins forming around the 6th week, and by the 2nd month is very sensitive to pain. Brain waves have been recorded as early as the 43rd day. After the 8th week, everything that is found on a healthy newborn is found all ready on the embryo. Now, only growth is required. By the l0th week of development, the eyelids close if touched, palms close into fists if something brushes across them, and the lips pucker and try to suck when touched. After the 12th week, the embryo will react to touch, turn its head, kick its legs, flex its wrist, make fists, and, curl its toes. The mother, in most cases, will not be aware of the movement.

The embryo will also suck its thumb and swallow amniotic fluid. The sex of the child is now distinct, and very advanced brain waves can be recorded. At the 4th month, the ears begin functioning, and the fetus will become accustomed to the voices of mother, father, or even brothers and sisters. Babies born between the 16th and 20th week of pregnancy have a 70 percent chance of survival in the best-equipped natology centers. Abortions can still be performed on a fetus of the same age. Dr. Jerome LeJeune said the following: “At two months of age the human being is less than one’s thumb’s length from the head to the rump. He would f it at case in a nutshell, but everything is there: hands, feet, head, organs, brain. . . . With a good magnifer the fingerprint could be detected” (Phyllis Gapen, “Abortion: Hard Choices For Medicine,” New Physician, Vol. 1, July-Aug., 1981, p. 29).

When a woman decides to terminate her pregnancy, the type of abortion done will be determined by what “trimester” her pregnancy is in. The first trimester is from the time of conception until the 12th week. At this time, the decision is left totally up to the mother and her physician. The second trimester begins at the end of the first 12 weeks and runs until the 24th week. The state may, if it wishes, regulate abortions during the second trimester. The third trimester starts at the end of the 24th week and runs to the end of the pregnancy. Abortions can be performed at this time up until birth with the permission of the maternal doctor and the state if the mother’s health is in danger in any way.

The dilatation and curettage (or the D & C) method of abortion is safe up until the 12th week. In this method, a small scraping instrument that resembles a rake is inserted through the cervical opening. The instrument is called a curette. The contents of the uterus are than scraped out. The dilatation and extraction method (or D & E) is an abortion method used in the 2nd trimester. The cervix is dilated to one inch or more in diameter. The contents of the uterus are then cut up inside of the womb and removed with forceps. When this is completed, the doctor must inspect the remains in order to insure no fetal or placental material is left remaining. Death and dismemberment doesn’t come in moments but takes a matter of ten minutes or more. Limbs may be torn off and the body lacerated well before the brain is crushed. Is it possible that the fetus can experience terror or some unspeakable, silent pain? (Landrum Shettles, David Rowik: Rites Of Life; Michigan; Zondervan Corp., 1983, p. 69)

Another method is called “Instillation” or “salting out.” It is used to induce miscarriage or still birth. This is used during the second trimester. A large needle is inserted through the abdominal wall into the uterus. Some of the amniotic fluid around the fetus is withdrawn and is replaced with a solution made of salt, urea, and a hormone called prostaglandin (“The Doctor’s Dilemma,” Ethics, Vol. 2, article #16, Aug. 15, 1982, p. 12). About 24-48 hours later, contractions start, and the fetus is expelled through the vagina. This method of abortion fails 10 percent of the time. When the method does fail, the fetus is removed surgically. Some of the time when the fetus is expelled, it shows signs of life (Myron K. Denny; A Matter of Choice, N.Y.: Simon & Schuster, Ind., 1983, pp. 64-65). Because of the percentage of failure and the controversy, this method is not used as widely today. It may take hours before the fetus dies. “Salting out” actually poisons the fetus and causes hemorrhaging and shock before death. In most cases, the mother can feel the fetus moving around wildly as if to escape the poisoning invading its nest. This method gives the fetus’ skin a burnt look.

The “hysterotomy” is an abortion method used in the 2nd and 3rd trimesters. It is a major surgery that is basically the same as a Cesarean section. The only different is that when doing a hysterotomy, the goal is to end a life, whereas in doing a cesarean, the goal is to save a life. All babies aborted by this method are born alive. They move, breath, and some even cry. However, these babies aren’t wanted so they are thrown in buckets and encouraged to die.

There is a lot of public controversy over abortion. Proabortionists have many arguments they use to justify abortion. Abortions are accepted by most as the best thing to do when an “unwanted” pregnancy occurs because an “unwanted” child shouldn’t have to be born. No child is actually unwanted if allowed to be born. Many couples wait years for a child to be placed in their homes. Some people believe that with more unwanted children being born, there would be more child abuse. However, since 1973 when abortion was legalized, the child abuse rate has climbed over 400 percent (Robert G. Grant, “Abortion,” Candidates Biblical Scoreboard, 1986, p. 7). Others believe if abortions are made illegal, women will resort to back alley abortions with coat hangers. This same argument would support the legalizing of other forms of crime. Should we legalize bank robbery, murder, or the use of cocaine to keep these people from harm in the back alleys while they perpetrate their deeds? Most believe abortion is all right in matters of rape, molestation, and defective fetuses. When our society starts killing those that aren’t “perfect,” we are in fact borrowing Hitler’s theory of a “perfect” society. In cases of rape or molestation, who is at fault? Who should be punished? The unborn child did nothing to deserve such a punishment as death. He did not ask to be put in such a situation. 97 percent of all U.S. abortions are a matter of convenience or economy though, and only 3 percent are due to rape, incest, or defective fetuses (Ibid.). Those who support abortion believe we have replaced “dangerous illegal abortions” with “safe legal abortions.” Both are equally dangerous to the unborn child!

Aborted fetuses make for a very profitable industry, considering the source is abundant. The fetuses are sold by the bag, batch, or pound for approximately $25.00. The Washington, D.C. General Hospital made $68,000 between 1966-1976 on aborted babies (David W. Balsiger, “The Issue,” Presidential Biblical Scoreboard, 1984, p. 7). Collagen is a gelatinous substance found in connective tissue, bone, and cartilage. Cosmetic companies enrich their products with collagen. Unless it specifies animal or bovine collagen, it is most likely collagen that is obtained from grinding up aborted fetuses. Twelve leading shampoos and rive leading hand creams contain collagen obtained this way!

According to the New England Journal of Medicine, living fetuses were dropped into meat grinders and homogenized to obtain tissue cultures. It was necessary for them to be alive for the best quality cultures! In Finland, a grant of $600,000 from the National Institute of Health allowed researchers to slice open one baby without an anesthetic so that a liver could be obtained. The researcher in charge said the baby was completely formed and “was even secreting urine” (loc. cit.). In California, babies aborted at 6 months were submerged in jars of liquid with a high oxygen content. The purpose was to see if they could breathe through their skins. They couldn’t (loc. cit).

In conclusion, birth does not create life but manifests something all ready created. A welcomed child is a baby from the start. Yet an unwelcomed child is only a fetus or embryo. In war, the medical corps saves lives. In abortion, the medical profession takes lives. The major difference is aborted babies get no Purple Hearts, no taps, no Memorial Day – not even a beggar’s funeral.

Guardian of Truth XXXII: 16, pp. 481, 500-501
August 18, 1988

By Don Willis

Under a beautiful but hot Akron, Ohio sun, in one of the most beautiful seasons, with flowers in full bloom, the diseased body of Frankie Willis was laid in the grove in a very imposing pastoral setting. Warren Berkely, who is married to a niece who once lived with Lewis and Frankie and now preaches in Highlands, Texas, gave comforting Scriptures at the grove, and the dismissal prayer was led by Mike Willis, a brother-in-law.

Frankie Jean Flanagan married Lewis Willis, faithful gospel preacher, a little over 30 years ago. This marriage union was a very close knit one, with cherished moments of marital happiness. Her support enabled Lewis to faithfully pursue his work as a gospel preacher, lifting him in his emotionally low periods and keeping him humble when he felt too important.

To this happy union were born three children who are all Christians and happily married: Andrea Y. Middleton, A. Scott Willis, and Angela L. Turnbow. Also, there are three grandchildren: Cameron Middleton, Brandon Willis, and Monica Jean Turnbow, all born in the some year. Monica will wear her grandmother’s middle name. Such a show of affection and appreciation has never been so experienced in the lifetime of this writer. Hundreds of sympathetic Christians and friends from the radio audience come into the funeral home the day prior to the funeral to lift the hearts of the family. The beautiful floral gifts surrounded the walls, and were later sent to the local elderly care homes. Food for the family overflowed. How greatly these people expressed their love, appreciation and support!

Local evangelist William Foist, who often accompanies Lewis on his weekly Sunday morning radio program, read the fitting Proverbs 31, the exaltation of the godly woman, followed by many edifying personal words of love and comfort.

Cecil Willis, a brother-in-law, in his venerable and invincible manner set forth the wonderful comfort and hope of the Christian. God is the source of all comfort, and has assured us of his love and compassion.

Donald Willis, a brother-in-law, spoke regarding the charge of Paul, “Run, that ye may obtain” or “Run to Win.” While many run with “uncertainty” regarding Christ, commitment and direction, Frankie Willis knew her God-given responsibility. She was a Christian. She supported her husband in his labors. She was a concerned mother, and led all of her children through the difficult years of teenager uncertainty to responsible adulthood. She was a winner! Frankie did not attempt to fit the “preacher’s wife” mold, but was true to her wifely duty. Once, at a difficult financial period as preachers often experience, Lewis entered into business. Frankie expressed her concern for the family direction and desired that he return to full time work as an evangelist. This is when the family moved to Akron, and truly this has been one of the most wonderful works in their preaching life. When Frankie’s condition was diagnosed as terminal, everyone was so despondent. Frankie remarked to me over the phone, “it looks like we must begin to practice regarding death what we have been preaching.” She exemplified such a remarkable poise, composure and trust becoming an outstanding example of the manner in which a Christian should face death. Sure, she had her moments, as did Christ in Gethsemane, in which she wept many tears; but was sustained in the hour of death by on undying trust knowing that God would keep that which was committed unto him.

George LeMasters, gospel preacher and close personal friend, read the emotionally packed letter written by Lewis in tribute to his wife on their thirtieth wedding anniversary. There were no dry eyes left as the love for a husband toward his wife and the despair over her physical dilemma were felt.

As her death drew near, sitting on the edge of the bed and surrounded by those held very near, this husband encouraged his dying wife to loose his hand and reach up and take the hand of Jesus . . . and she relaxed, closed her eyes, and moved into that realm that we call death. “Blessed are the dead that die in the Lord.”

Guardian of Truth XXXII: 15, p. 471
August 4, 1988

By Mike Willis

As Jesus prepared his disciples for his imminent death, he told them that he would send the Holy Spirit to them. He promised, “I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth” (Jn. 14:16-17). The Holy Spirit was to be a Comforter for the apostles just as Jesus had been while present with them.

The Spirit had a work to perform when he came to the apostles. As the “Spirit of truth” Qn. 14:17), the Holy Spirit would guide the apostles into all truth.

But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you (Jn. 14:26).

But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me (Jn. 15:26).

Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come (Jn. 16:13).

The work which the Holy Spirit performed is described in John 16:8-11:

And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: of sin, because they believe not on me; of righteousness, because I go to my Father, and ye see me no more; of judgment, because the prince of this world is judged.

In the remaining portion of this material, I want to draw attention to the work of the Holy Spirit in convicting the world of sin. Though this is not the totality of the Spirit’s work, it is a part of his work.

Convicting Of Sin

We can learn how the Holy Spirit accomplished his work of convicting men of sin by examining how Spirit inspired men did their work of preaching. We cite several examples:

1. On Pentecost (Acts 2). When Peter preached under the influence of the Holy Spirit, he charged that those in his audience were guilty of crucifying Jesus. “Ye have taken, and by wicked hands have crucified and slain” (2:23). Some of those present were “pricked in their heart” (2:37), having been convicted of sin by the Holy Spirit.

2. Stephen’s sermon (Acts 7). When Stephen spoke under the influence of the Holy Spirit, the Jews refuted him but “they were not able to resist the spirit by which he spake” (6:10). They charged him with blasphemy and brought him before the elders and scribes. In his defense, the Spirit convicted the audience of sin saying, “Ye stiff necked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye” (7:51). Like those on Pentecost, these were “cut to the heart” (7:54) having been convicted of sin by the Holy Spirit, but unlike those on Pentecost, these refused to obey the gospel.

3. Paul’s sermon to Felix (Acts 24.25). Paul preached to the Roman procurator Felix during his imprisonment at Caesarea. The Scriptures state, “And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled.” The Holy Spirit convicted Felix of sin.

4. The assembly at Corinth (1 Cor. 14.24-25). The effect which gospel preaching through the Holy Spirit was to have on the unbeliever can be learned from these verses which emphasize that prophesying is to be preferred over uninterpreted tongues.

But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all: and thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth.

The preaching of the gospel exposed the sins of the man’s heart, convicting him of sin.

5. Paul’s example at Corinth. Paul faced a church with many problems at Corinth. He sought to correct those problems through teaching. However, he saw that more severe action might be necessary. Consequently, under the direction of the Holy Spirit, he wrote: “What will ye? Shall I come unto you with a rod, or in love, and in the spirit of meekness?” (1 Cor. 4:21) Impenitent sinners would provoke a response from Paul which they did not desire. Under the guidance of the Holy Spirit again he wrote, “For I fear, lest, when I come, I shall not find you such as I would, and that I shall be found unto you such as ye would not: lest there be debates, envyings, wraths, strifes, back-bitings, whisperings, swellings, tumults: and lest, when I come again, my God will humble me among you, and that I shall bewail many which have sinned already, and have not repented of the uncleanness and fornication and lasciviousness which they have committed” (2 Cor. 12:20-21). There is a threatening tone in these inspired words.

Quench Not The Spirit

The work of convicting men of sin is a work of the Holy Spirit. The exhortation of Paul, “Quench not the Spirit” (1 Thess. 5:19), contextually applied to miraculous spiritual gifts, has application to the Spirit’s work of convicting men of sin as well. Some modern preachers belittle the work of convicting men of sin.

In his book, Self-Esteem: The New Reformation, Robert Schuller affirms that anything which attacks the self-esteem of man is contrary to the gospel. He decries a message which will “put down a person before it attempts to lift him up” (p. 127). He charges that Protestant Christianity has “manipulated guilty, insecure persons by feeding them ideas that directly generate fear, lack of self-worth, guilt and anxiety about approaching God” (p. 126). Rebuking a sinner for his sin attacks his self-esteem and is, therefore, contrary to the work which God wants the Holy Spirit to do. The teaching of Robert Schuller quenches the Holy Spirit’s work of “convicting the world of sin.” Had Schuller been present when Paul reasoned with Felix of righteousness, temperance and the judgment to come, causing Felix to tremble, he would have stopped the inspired apostle and charged him with sin for destroying Felix’s self-esteem.

Some among us have been infected with the idea that gospel preaching should not make the sinner uncomfortable. The idea that a preacher should “not challenge every false statement” or “challenge (one’s) moral condition” because this would make the sinner “uncomfortable,” interferes with his conversion. Preaching which rebukes apathetic Christians for indifference is castigated as “brow beating,” “shouting at a dead dog,” “hammering on the people in the pew.” Preaching aimed at denominationalism or liberalism is denigrated as “obnoxious name-calling, negative faultfinding” which “runs off everyone who might be interested in filling their spiritual needs.” Another exhorted, “Let us not embarrass anyone because of their evroneous beliefs but build a love for Jesus and truth in their hearts.” I would like to see these criticisms applied to Paul’s preaching to Felix, his rebuke of the Corinthians, and other New Testament, Spirit-inspired preaching. Criticisms of this nature have the impact of “quenching” the Spirit’s work of “convicting the world of sin.”

I sat in a meeting with a group of elders in one congregation who told me that they would not preach on dancing, mixed swimming, and some other forms of worldliness from the pulpit, preferring instead that these subjects be taught in a Bible class. They seemed concerned that preaching these subjects from the pulpit would cause visitors not to return. If what the Bible says on these subjects can be relegated to the classroom, can what the Bible says on other subjects be relegated to the same arena? Are we ashamed for the world to know what the Bible teaches on these subjects? Such attitudes have the impact of quenching the Spirit’s work of convicting men of sin. Some do not want denominational folk and weak Christians who social drink, mix swim, and dance to know that they are lost in the sight of God. So, we preach a message which does not offend them – a message which does not call them to repent of their sins.

If our preaching makes indifferent, half-committed Christians comfortable, leaves denominational folks content in their denominations (or persuades them to leave their denomination for the church of Christ which they view as a better “denomination”), and allows liberal brethren to think there are no differences between us which might jeopardize their souls, we have “quenched” the Spirit in his work of convicting the world of sin.

These comments should not be understood to mean that I am advocating obnoxious, abusive mistreatment of visitors. Indeed, we must speak the truth in love. However, in my twenty-one years of preaching, I have not been exposed to obnoxious mistreatment of visitors. The preaching which I have witnessed on denominationalism generally has been prefaced by statements designed to assure the hearers that one has no interest in offending them, making a personal attack, or otherwise abusing their denominational friends; rather, the preacher only wants to contrast truth and error. Doctrines are read from the creed books and contrasted politely with the Bible. Nevertheless, even this is viewed as “obnoxious name calling” by some brethren. I can only conclude that some brethren want nothing preached from the pulpit which exposes the denominations and liberalism by name.

Conclusion

The work of the Holy Spirit includes “convicting the world of sin.” Not everyone who is convicted of sin will resolve to obey the gospel; some will get mad, turning away from the gospel in anger. Changing the gospel by watering it down so that it does not anger them will not convert those who have no desire to conform to its message. Relaxing God’s standards to accept them into the Lord’s body does not convert their souls. Rather, this encourages them to believe that they are acceptable before God without ceasing the practice of their specific sins. What this does do, however, is make us disloyal to Christ. “Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels” (Mk. 8:38).

Guardian of Truth XXXII: 16, pp. 482, 499-500
August 18, 1988

By Forrest D. Moyer

Godliness is a beautiful trait that must be added to our lives (2 Pet. 1:6). Paul wrote to Timothy: “But have nothing to do with worldly fables only for old women. On the other hand, discipline yourself for the purpose of godliness; for bodily discipline is only of little profit, but godliness is profitable for all things, since it holds promise for the present life and also for the life to come” (1 Tim. 4:7-8). In order for godliness to have a fertile field in which to develop, it is necessary that we keep such things as would corrupt and uproot the growth of the pure fruit. Thus, Paul tells Timothy to avoid “worldly fables fit only for old women.” Fables, myths, or tales that are “profane” or “worldly” must be avoided since they are side-issues and have nothing to do with sound doctrine. Rather, they detract from the faith.

On the other hand, we must “discipline” ourselves for the purpose of godliness. The word discipline (gumnazo) is defined “to exercise vigorously, in any way, either the body or the mind . . . of one who strives earnestly to become godly, 1 Tim. 4:7” (Thayer, p. 122). We do not have time for fables; our time is to be consumed in the exercise of self for godliness. The ardent, strenuous efforts are to be put forth with respect to godly living. The reason stated is “for bodily discipline is only of little profit.” This passage is usually applied to the taking of physical exercise such as calisthenics, etc. It is emphasized that there is some profit in physical exercise. It is sad, though, that it is limited in that it develops only part of a person – the outer man which, regardless of how much we care for it, will pass away. However, the context would indicate that the exercise or discipline to which Paul here referred would be in the realm of following rigid rules regarding the body that were advocated by the Jewish ascetics. Such things as abstaining from certain foods and any extreme form of bodily discipline has little profit, indeed. In Colossians 2:20-23 as Paul discussed some of the Gnostic’s rules about the body, he said that such rules “are of no value against fleshly indulgence.” The point is that there is no particular godliness involved in following such rules. Godliness does demand that we discipline our bodies to refrain from that which is sinful (Rom. 8:13,19). The reason is that we might be servants of righteousness.

But the main point that we want to talk about is the statement in v. 8: “but godliness is profitable for all things.” So we must ask, “What is godliness?” It is from the word eusebia of which Thayer says, “in the Bible everywhere piety towards God, godliness” (Thayer, p. 262). This form of the word is found 15 times in the NT and, in the KJV, is translated “godliness” 14 times and “holiness” once (Acts 3:12). “Eusebia is the right attitude of God and to things divine, the attitude which does not eliminate God altogether, and which gives God the place he ought to occupy in the life and in thought and in devotion . . . eusebia gives God the right place, and worships God in the right way” (Barclay, New Testament Words, p. 107). Thus, godliness involves the right attitude of mind toward God and right kind of action toward God and divine things. It involves believing God (taking him at his word) that leads to full obedience to him in whatever he requires. This is what Paul says is profitable! Let us look to see in what ways godliness is profitable for us today.

I. Godliness Is Profitable For All

1. Godliness is profitable for all races. The gospel is designed to ave both Jews and Greeks (Rom. 1:16). Among the Gentiles it is for the “Greeks and barbarians, the wise and the foolish” (v. 14). The reason is that “there is no partiality with God” (2:11). Thus, “God is not one to show partiality, but in every nation the man who fears him and does what is right, is welcome to him” (Acts 10:34-35). Thus, when one is baptized into Christ, he becomes a child of God and the spiritual descendant of Abraham and “there is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus” (Gal. 3:26-29). God is totally color blind as he looks upon his creatures. (We, too, must have this characteristic of godliness.) The gospel is for all, and godliness is profitable for people of all nations, races, and colors. In our striving to be like God, we must seek to carry the Word to peoples of all nations everywhere.

2. Godliness is profitable for all ages. There is no one too young to begin to learn about God, and there is none too old to be saved.

a. The young need the profit that comes from godliness. “Remember also your creator in the days of your youth, before the evil days come and the years draw near when you will say, ‘I have no delight in them… (Eccl. 12: 1). Jesus said, “Let the children alone, and do not hinder them from coming to me; for the kingdom of heaven belongs to such as these” (Matt. 19:14). Thus, there is some pointed teaching in God’s word concerning the conduct of the young. “Now flee from youthful lusts, and pursue righteousness, faith, love and peace, with those who call on the Lord from a pure heart” (2 Tim. 2:22). The application is to all, but those who are young are especially indicated in this passage. The young person must “flee youthful lusts” – those desires that are common to the young person. But it is not all negative; the young person must

avidly pursue righteousness, faith, love and peace from a pure heart. Let us instruct the young in such areas as this from the time that they can know what we are talking about.

The great value for godliness in the lives of the young is seen in Ephesians 6:1-3 where Paul pointed out that obedience to parents has a promise attached to it. That promise is “that it may be well with you, and that you may live long on the earth” (v. 3). This is quoted from the Lord’s requirement of Deuteronomy 5:16. The wise man indicated the profit of godliness by saying, “The fear of the Lord prolongs life. But the years of the wicked will be shortened” (Prov. 10:27). He further said, “The fear of the Lord leads to life, so that one may sleep satisfied, untouched by evil” (Prov. 19:23). The young person who is godly is promised a longer life. He is going to profit in every way by his godliness. Later !n our study we shall observe how we profit by the living of a godly life. Brethren, let us look to the very fertile fields of young people as those who will profit by godliness. I feel that so often we overlook the great work that can be done here. I have found in my work that the most receptive age group to the gospel is those of college age. We have had more baptisms from that group than from any other. Our “Crossroads” brethren have seen the tremendous opportunity among young people and have concentrated their work in college areas. All of us should learn the value of the young person to the cause of Christ. What a great and rewarding work this can be!

b. Godliness is profitable for manhood and womanhood. Godliness brings real strength to men and women in the promise of life as they face the problems of work, family, and community relationships. Godliness will make one a better husband and father (Eph. 5:25 ff.; 6:4). It will make one a better wife and mother (Eph. 5:21-24; Tit. 2:4-5). It is by godliness that a man and woman form the closest of all earthly ties – the marriage bond. It is only by godliness that this bond can be properly maintained. It is by godliness that we deal properly with others at work and with our neighbors. Truly, godliness is profitable for men and women in the very throes of life.

c. Godliness is profitablefor the elderly. As the years pass and the sight grows dimmer and the body more frail, it is truly comforting to know that our God is with us and will sustain us and carry us through to victory. The wise man says that “the gray head is a crown of glory if it is found in the way of righteousness” (Prov. 16:31). The key to it all is “if it is found in the way of righteousness.” By our godliness we have a deep fellowship with the Father and his son (John 14:23). Nothing can be more rewarding to an older person than knowing “him and the power of his resurrection” (Phil. 3: 10). The psalmist prayed, “And even when I am old and gray, 0 God, do not forsake me” (Psa. 71:18). God promises, “Even to your old age, I shall be the same, and even to your graying years I shall bear you I” (Isa. 46:4) Thus, the psalmist can say, “The righteous man will flourish like the palm tree, He will grow like a cedar in Lebanon. Planted in the house of the Lord, they will flourish in the courts of our God. They will still yield fruit in old age” (Psa. 92:12-14). How precious to see an older person walking with the Lord with the sweetness of God’s loving kindness reflected in his soul. On the other hand, how sad it is to see one growing old without the Lord. It is heartbreaking! Godliness is so profitable for old age. It takes one by the hand to lead him through the valley of the shadow of death. Godliness is profitable for all ages.

3. Godliness is profitable for people in all financial brackets. In life there may be a great difference in the financial power of people. But there is a final leveling power that is coming to all: death. In death the rich man has no more than the poor man. “For we have brought nothing into the world, so we cannot take anything out of it either” (1 Tim. 6:7). This reminds us of Job’s statement: “Naked came I out of my mother’s womb; naked shall I return thither.” When the gospel addresses a man, it addresses the fact that all are sinners – rich and poor alike. The gospel has exactly the same demands of the rich and the poor. Everyone must be saved by faith on the basis of God’s grace. The wealth of a person does nothing to influence God’s treatment of him. All of his benevolent deeds do not buy him any favor with God. James could say, “But let the brother of humble circumstances glory in his high position; and let the rich man glory in his humiliation (‘on a level with the poor,’ Williams), because like flowering grass he will pass away . . . so too the rich man in the midst of his pursuits will fade away” (Jas. 1:9-11). Therefore, none is so rich as not to need godliness; none is too poor not to be made rich by it. James further said, “Listen, my beloved brethren: did not God choose the poor of this world to be rich in faith and heirs of the kingdom which he promised to those who love him?” (Jas. 2:5).

How does the poor man profit by godliness? James says that he is elevated to a high position (1:9). That position is seen in Ephesians 2. This chapter shows that all are dead in trespasses and sins (v. 1). It also shows us the immense wealth of our God. He is “rich in mercy” (v. 4). He has “surpassing riches of his grace” (v. 7). In chapter one Paul speaks of “riches of his grace, which he lavished upon us” (vv. 7-8). When the poor man comes to Christ, he comes to one who can “supply all your needs according to his riches in glory in Christ Jesus” (Phil. 4:19). Because of his surpassing riches, God takes the poor man and saves him by his grace (Eph. 2:4). But he does something else. He has “raised us up with him, and seated us with him in the heavenlies in Christ Jesus” (v. 6). This saved man now has a position of fellowship with Jesus – seated with him. Truly, he is elevated to a high position.

But how is the rich man brought low? Well, before he can come to God, he must empty himself of any self-sufficiency. He must humble himself before God, recognizing that he is nothing and has nothing so far as God is concerned. Thus, he becomes “poor in spirit” in order that he might enter the kingdom of God. He is blessed in this humiliation. So, he is to rejoice in his being made low in order that he, too, might be saved by God’s grace and raised up to sit with Christ in heavenlies. This is the occasion of his rejoicing.

Therefore, to the rich and poor alike Jesus says, “Do not lay up for yourselves treasures upon earth, where moth and rust destroy, and where thieves break in and steal. But lay up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal; for where your treasure is, there will your heart be also” (Matt. 6:19-21). Truly, godliness is profitable for all financial brackets. We all stand on equal footing as we come before our Lord.

4. Godliness is profitable for people of all educational backgrounds. We must remember that “the foolishness of God is wiser than men” (1 Cor. 1:25) and that “the wisdom of this world is foolishness before God. For it is written, ‘He is the one who catches the wise in their craftiness’; and again, ‘The Lord knows the reasonings of the wise, that they are useless'” (1 Cor. 3:19-20). God has chosen the simple things so that all can understand his way of grace and be saved by it. He also has chosen the “foolish” things in order that we cannot boast of our wisdom and greatness before him. Once again, all men must humble themselves; they must empty themselves of their worldly wisdom in order to allow the Lord to save them. Perhaps the reason that many of those with worldly wisdom never come to the Lord is that they are not willing to cast aside their human achievements and bow at the cross of Jesus so that they can be saved by his grace.

Guardian of Truth XXXII: 15, pp. 464-466
August 4, 1988