Truth Magazine

By Carl McMurray

Solomon said, “A good man leaves an inheritance to his children’s children” (Prov. 13:22, NASV). Some might argue that wealth is the point of his proverb and the inheritance of these children, but I would like to suggest that there is something else that is passed on in a family lineage. There is an inheritance that we give to our children and our grandchildren that is far more important and satisfying than wealth. There is an inheritance that may have an effect on following generations that money and such like can never equal. In an “I want. . . ” world, that is guided by “yuppies” and stock market figures, the Christian must give consideration to what we are really leaving to our children and our children’s children.

Our heavenly Father has always been concerned with the next generation of his children. Joshua 4:5-6 illustrates the planning of proper remembrances for Israel’s children so that they would have a visual remembrance of God’s care among them. The great Passover feast that God instituted for Israel was instituted with due concern for passing it on to the next generation (Exod. 12:26-27). Part of God’s lawgiving and promise as Israel approached Canaan included not only Israel taking God’s law to heart, but their children and grandchildren doing it also. He instructed them on how it was to be accomplished in Deuteronomy 6:2-9. Don’t forget how the Jews were rebuked by Nehemiah because they had neglected the above instructions of God and their own children’s teaching until their children could not even speak the language of Judah (Neh. 13:23-25). The other side of the coin is Abraham in Genesis 18:19, who is commended by God because he “will command his children after him.” It must be evident that God is certainly concerned about what we are leaving to our children.

Have you noticed that righteousness and wickedness often run in family lines. There are exceptions of course where children choose their own path and separate themselves from their lineage. But such seem to be the exceptions rather than the rule. Most children seem inclined to accept the inheritance that their parents leave them. In Genesis we are presented with two main family lines. They are represented by Cain and Abel. One is remembered for murdering his brother while the other is declared a “righteous man” in Hebrews 11:4. Obviously the literal lineage of Abel does not proceed far since he was murdered, but Genesis 4:25 tells us that Seth was given in place of Abel. Notice the difference in the two families from that time forward : The decendants of Cain distinguished themselves in a variety of ways. One built a city while another is looked to as the “father of those ‘who dwell in tents and have livestock.” Another is noted as the “father of all’those who play the lyre and pipe.” One is remembered for his forging and metal-work while another is even a murderer like Cain. The last thing we might note about this family is that it came to an end at the flood. In earthly pursuits this family seems to have excelled and passed this trait down through the family. There is no mention however of their relationship with Jehovah. We are left to infer that they contributed to the increasing wickedness in the world leading to its ultimate destruction by water in that day.

In the family of Seth however, we see a different picture. There are no notations of great deeds or accomplishments. This lineage however does produce a godly man who “walks with God” for 300 years before being “taken,” not seeing death. This family passed enough respect for Jehovah down through their generations that when the entire world became corrupt, one son of Seth is described as “blameless in his time,” one who “walked with God.” But, Enoch and Noah are not the only spiritually noteworthy individuals in this family line. It is the family of Seth that was chosen for the lineage of Christ. The children of this family seem to have had a good inheritance indeed left to them.

There is another striking parallel of this family practice that is even plainer than these already mentioned. In 2 Chronicles 22:1-5 we have the account of Ahaziah, king of Judah. Ahaziah is noted for his one year reign and his wickedness. The Scriptures explain that he was counseled to do evil by his mother and the house of Ahab. Ahab is dead at this time but when we remember that his wife Jezebel still lives and her daughter, Athaliah, is the mother who counsels Ahaziah, then the picture becomes clear. By Scripture, a man is declared to be wicked because he has been counseled that way by an evil mother and an ungodly grandmother. Is this not exactly the opposite of another notable man whose past is described in 2 Timothy 1:5. In that passage Timothy is declared to be possessed of a sincere faith, while the credit is given to a faithful mother and grandmother. With no stock market to invest in, there still seems to have been quite an inheritance that was left to these men.

It should be plain to us. We can and do leave an inheritance for our children and our children’s children. We can give them true faith to be a foundation for their lives and generations following will profit from the gift. Or we, by our actions, can counsel them to do evil. As the bumper sticker says, we may be “spending our children’s inheritance. ” Dedication and faithfulness or Sunday morning Christianity, which do your children see? When the stock market closes and the T-bills are matured, when the insurance is all cashed in, what are we really leaving to our children? The Scriptures point out that it can go either way. Will your grandchildren be walking in the light? Are you doing anything to make it as sure an investment as you are able? Just exactly what are you leaving your children?

Guardian of Truth XXXII: 9, p. 271
May 5, 1988

By Johnny Stringer

In a previous article, Scriptures were cited which conclusively prove that it is essential for us to be guided by God’s law. Those who believe that people can persist in violating the law of Christ in their worship and service to God are wrong.

It was also shown, however, that we do not depend just on law for our justification. We have more than law; we have grace by which we can be forgiven when we violate God’s law. Forgiveness, however, is conditional, and one of the conditions is repentance (Acts 2:38; 8:22). Hence, men cannot persist impenitently in violating God’s law and receive his gracious forgiveness.

Paul’s teaching in the book of Romans is often cited by those who teach that we are not amenable to law. Some of the statements most often invoked are found in Romans 3:19-4:8. Hence, we need to understand the real point of this passage.

First, we must understand the point Paul had been establishing in the context. He had begun in 1:18 to drive toward the conclusion that all men have sinned and therefore need the gospel. He showed that Gentiles had been guilty of sin, hence had not been justified by their manner of life; they needed the gospel. Then he showed that the Jews had failed to keep the law God had given them. Having failed to be justified by law, they needed the gospel.

After proving that the Jews had failed to be justified by the Law of Moses, Paul stated the conclusion in verse 20: “Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.”

Why would no flesh be justified by the law? Simply because no flesh would perfectly obey the law. Inasmuch as all would violate the law, all would be condemned by it. The only way to be justified by law (law alone; no grace) would be to keep the law perfectly. Regarding the Law of Moses, Paul said that “doers of the law” would be justified (Rom. 2:13; 10:5); but no one “did” the law – not perfectly. All who did not continue in “all the things written in the book of the law” were cursed for their violations of the law, but no one continued in all the things of the law – not perfectly; hence, all were cursed by the law; none were justified by it (Gal. 3:10-12). Whenever one is described as keeping God’s law, the meaning is that his life was generally in accordance with the law; no one kept it perfectly except our Lord.

Paul’s point was that no one had kept God’s law perfectly so as to be justified by it. Men, therefore, needed another method of justification – a method other than perfect law-keeping. The experience of the Jew under the Law of Moses proved for all men for all time that man will not achieve justification by perfect law keeping. We need more than mere law; we need grace so that we can be forgiven when we violate God’s law.

In the text we are discussing, Paul’s statements regarding law must be understood in the light of the point under discussion in the context: Man had not kept God’s law perfectly so as to be justified by it; hence, men needed another method of justification. In this context, when Paul spoke of “the righteousness of God without the law” (3:21), he meant “the righteousness which we obtain by a means other than law. ” We do not become righteous simply by having a law and keeping it. We are indeed amenable to law, but we do not depend simply on law for justification. This would require keeping God’s law perfectly, and this is the thing Paul had been laboring to show that men had failed to achieve.

Similarly, in verse 28, when Paul said “that a man is justified by faith Without the deeds of the law,” He did not mean that we are not amenable to God’s law. Paul had been showing that we are justified by a method other than perfect law-keeping. Hence, “without the deeds of the law” means “without performing the deeds of the law perfectly.”

The point is, we stand righteous and justified before God not because we have lived in perfect obedience to divine law, but because we were forgiven of our sins through the blood of Christ when we submitted in faith to the Lord’s conditions. But we cannot stand righteous and justified before God if we persist in violations of divine law, for the conditions we must meet in order to be forgiven include repentance.

We will continue this study in or next article, particularly noting Paul’s usage of the word works in the passage we are considering.

Guardian of Truth XXXII: 9, p. 264
May 5, 1988

By Jady W. Copeland

Sometimes in reading passages of Scripture we read over simple words with profound meanings that could teach us much if we stop to consider the implications of these simple words. In my case the word “together” was such a word. We may speak of being “together” in a place (Matt. 13:2). We may think of being “together” as regards agreement in thought or belief as Ananias and Sapphira “agreed together” to try the Spirit (Acts 5:9). It may take on the form of “relationship” as when God joins husband and wife “together” in the sacred relationship (Matt. 19:6). It may refer to sameness as to the element of “time,” as when two runners were “together” as they broke the tape in a race. Or the idea may involve sameness with reference to both place and time, as when we meet a friend for a cup of coffee; you have to be at the same place as well as at the same time. But the word “together” always takes on the idea of sameness. For a church to function, there has to be agreement to work, means by which they work as one and therefore work “together” as a unit.

Christians have accepted Christ as a common Savior. They are “together” in him. That is, having a proper relationship with Christ (they are saved), having a common Savior, having accepted a common faith (the gospel) and having agreed to work “together” with God, they therefore are “one” in Christ. This sameness began when they were “baptized into the death of Christ” (Rom. 6:3-6). We were baptized “into” Christ (entered into the right relationship with him), having put off the old man and put on the new. We entered the new life. So we were “united” with him in the likeness of his death, and therefore in the likeness of his resurrection. What a grand thought that he gave us the opportunity to be with him in a proper relationship that leads to being “together” with him in the resurrection. We were buried in baptism, raised to a new life and have the hope of the final resurrection because we have life in him. Thank God, we are free in him.

Having been raised to a new life, we are “together” with him and with fellow saints as we work in unity and “dwell together in unity” (Psa. 133:1). The early church demonstrated that unity in their actions as they sold their possessions and gave to all who had needs (Acts 4:32-35). They had mutual concern, love and a willingness to show such togetherness by their sacrifices. None lacked. Nothing in this life can be sweeter, more satisfying, pleasant and downright enjoyable than to see brethren dwelling together in a congregation with great love one for another, and willing to come to the aid of each other in time of need. And I think nothing can be more unpleasant than to see brethren bickering, fussing, gossiping and giving evidence of division, especially when that which divides is immaterial in nature. Paul’s illustration of the body in 1 Corinthians 12 so beautifully describes the “togetherness” of brethren under the one Head as they are “tempered” together. When one suffers, they all rejoice. All are important; none are unimportant. To me it seems a real shame, and an improper attitude when we make such a big “fuss” over a wealthy person and scarcely notice a poor person who has little of this world’s goods. I have seen wealthy or highly educated persons praised and pampered in a congregation and the poor and uneducated person overlooked almost entirely. Is not one soul as important to God as the other?

Then we as saints meet “together” for worship on the Lord’s day (Acts 20:7). This is important in that we remember the sacrifice for our sins. While there we usually engage in prayer, singing, study, etc. What a glorious blessing is received when we lift our voices in praise “together” in singing songs, hymns and spiritual songs! What a wonderful blessing the spiritual man receives when we fervently pray as one thoughtful brother leads us in thanksgiving, praise, petitions and adoration to God our Father! And what a disappointment when we leave the building to hear one criticize the good brother for making a grammatical mistake in the prayer. Is there a Christian who does not leave the place of worship with more fervor, more zeal and more love for God and brethren when he has engaged in such spiritual worship to the Father “together” with other saints?

Having been put together into one body (in Christ) we worship God in spirit and truth, but there is also work to be done, so we are “God’s fellow-workers” (laborers together with God, KJ). Under God and his”direction we work. In a “together” way, we pool Jur resources and talents (abilities) in the relationship which we call the “local congregation.” The early Christians put “together” their efforts and means to relieve the needy saints (Acts 4:32-35). They also put “together” their funds to support the preaching of the gospel (Phil. 4:15). But this is all under the direction of God and his will (1 Cor. 3:9). We belong to him, and we serve him as directed, and no “working together” is acceptable without his directions. Epaphroditus was Paul’s “fellow-worker” and the messenger of the Philippians to supply Paul’s needs (Phil. 2:25). Euodia and Syntyche were Paul’s helpers for they “labored with me in the gospel” (Phil. 4:3). During his life on earth Jesus taught that “we must work the works of him that sent me” (John 9:4), which is to say that there are assignments that God has made for us and it implies several things. First it says that we must “work his works” – we are not to supply our own works. But next it says that we must “do” something. “Work” is a verb and denotes action. I once saw a sign on a country store which read, “If you have nothing to do, don’t do it here.” That’s good advice for God’s people. If we think that God’s people were saved merely and only-to be finally glorified in heaven, we are mistaken. We have work to do as his saved people. There are others who need saving and we (like Timothy) must “continue in these things for in doing this thou shalt save both thyself and them that hear thee” (1 Tim. 4:16).

Then after a faithful life of service we will be forever with the Lord (together). Paul says, “Then we that are alive, that are left, shall together with them be caught up in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord” (1 Thess. 4:17). What a glorious thought to be “with God.” What a horrible thought to be eternally separated “from God” in the life to come. Eternal death is eternal separation from God. But it requires a “togetherness” with him (in the proper relationship) in this life in order that we may be with him in eternity.

Guardian of Truth XXXII: 9, pp. 262-263
May 5, 1988

By Webb Harris, Jr.

There are few studies more interesting and moving than that which scrutinizes the final marching orders of Jesus to his disciples (particularly, his apostles) before his ascension to the Father. In no other passages do we see the urgency of the proclamation of the gospel like we do in the “great commission” accounts. Perhaps a renewed emphasis on these portions of the gospel would help to awaken in us that fiery zest of evangelism that was borne in the bosoms of Peter and Paul in the early days of the faith.

We would do well to look carefully at the following passages as a preliminary: Matthew 28:16-20; Mark 16:14-20; Luke 24:45-53. There is a temptation to simply buzz our memories to recall the gist of each section, but take time to look a bit more closely at these selected verses. Insofar as what is shared, the accounts convey lessons of phenomenal importance. And in areas of difference, there are striking considerations of what the preaching of Jesus is really all about.

Two Important Notations

1. The instructions themselves are firmly rooted in the undeniable authority of Jesus Christ. (1) They were spoken by him; (2) There is a claim by Jesus to possession of “all authority in heaven and earth,” spoken as a preliminary in Matthew’s record; (3) He calls for the teaching of things that “I” have “commanded”; (4) He intends not only to commission, but to expedite, the preaching – “I will be with you,” “I am sending forth the promise of My Father upon you,” “these signs will accompany . . . in My name.”

2. There is a world-wide thrust to the commission. Notice the scope in each account. (1) Matthew, “of all the nations”; (2) Mark, “all the world … .. every creature”; (3) Luke, “all the nations, beginning from Jerusalem.”

There are two points to be appreciated before we actually begin to look at the passages individually. Two threads are woven through all three accounts: The authority of Jesus upon which the message and its proclamation stand and the global scope of its presentation.

These facts are pointed out in order to impress the reader with two solemn truths. When we talk about the “great commission,” we are not discussing the brainchild of some evangelism committee; rather, we are dealing with divine commands. As well, these divine orders of preaching know no geographical boundaries. God is interested in the souls of citizens of every country.

What is the “mission” in the “commission”?

Luke 24

In Luke 24:47, Jesus looks at the task as a “proclamation” (NASB). There are some things that need to be “preached” everywhere. Here Jesus enumerates two closely related topics: “Repentance” and “forgiveness of sins.” With a basis of these two subjects, I would like to suggest that the gospel is essentially a message, a proclamation, of change. A call to repentance is, by its very nature, a call to change. The word of the cross on its most personal level is a call to a change of allegiance, of life-style, priorities and goals; indeed, to a complete change of direction. And through conversion, comes a change of standing before the Almighty – “forgiveness of sins.” A change of a man’s spiritual condition.

This is a part of the gospel’s power. Rather than a placating word of mollification, it is a proclamation of new ideals, different status and changed identity. When we try to salve the egos of our audience with soothing affirmations that they are O.K., we forsake the gospel message. People are not acceptable as they are! They are lost and in need of reconciliation with God. From the inside out, they are in need of change.

Mark 16

The commission of Mark 16 breaks down to three components: (1) preach, (2) effect belief, (3) baptize.

We preach because we have an important proclamation to make (see above). People need to change. Proclaim it. Their sins can be forgiven. Preach it. Preach it everywhere to everybody.

The statement, “he who has believed,” brings other considerations. There is no denying that the gospel is God’s power unto salvation. But remember that it has power only in the hearts of a certain class of people. These particular people can be found among Jews and Gentiles alike. Who are they? “Everyone who believes” (Rom. 1:16). Our preaching is by no means the measuring-stick of salvation. Preaching effects rebirth only for those who believe the message.

I have come to a dramatic realization of late. The aim of preaching is not to get people to understand what Jesus said. It is to get them to believe what he said. Likewise, it is not enough to bring people to an understanding of what the New Testament says about the identity of Jesus. Let us cause them to believe it. I have walked away from Bible studies in complete elation because my partner finally understands what I believe. Wonderful! The real question: Does he believe it?

There is an incredible emphasis on proof in New Testament preaching. Peter makes extensive arguments based on fulfilled prophecy in Jesus. He appeals to the resurrection of our Lord time and again. Paul speaks at length of the appearances of Jesus to his disciples after his death. Miracles are performed to attest to the spoken word. Why? Not only to inform, but to actually effect belief.

As we go forth to preach, we not only want to be understood, we want to be believed.

Wherein is the proof of the pudding? Point three. How do we know when people have passed from simple understanding to actual belief? From the evidence of obedience. Baptism is not a by-product of Christianity. It is an obedient response to a saving message. It is for the forgiveness of sins (Acts 2:38). Therein, men put on Christ (Gal. 3:27). Therein, we enter Christ and his death (Rom. 6:3).

Matthew 28

By this point in our study, we have already dealt with most of the content of Matthew 28:18-20. There is one component, however, that we have yet to touch. Matthew presents the great commission as a call to “make disciples.”

With so much warning about the dangerous “discipling movement” extant, some are becoming fearful of dealing with this part of this commission. There is no evil, however, in the term “disciple.” A disciple is a learner; not in a general sense, but in a very specific context. A disciple, as a student, is attached to a particular teacher. One of Webster’s definitions of the English term is as follows: “a convinced adherent of a school or individual.” A disciple of Jesus is one who owns him as teacher, master and model. The commission of Matthew 28 entails the creation of such people.

Perhaps you’ve noted that Matthew speaks of Jesus’ audience on this occasion as the “eleven disciples.” Jesus calls upon disciples to make disciples. This brings us to one of the grand considerations of our topic. Am I a disciple? Am I a believer? If not, what stake do I have in this study?

Guardian of Truth XXXII: 9, pp. 259-260
May 5, 1988