Truth Magazine

By Thomas C. Mickey

We are living in an age when, it seems, that but few even of the members of the Lord’s church are cognizant of the importance of our “redeeming the time.” I would to God that something could be said or done that would cause Christians to awake to this need. The burden of current problems within the church has heaped discouragement upon the work in many places, thus contributing to indifference. The problems which we are facing serve to emphasize the need for more (as well as more effective) teaching both within and without the church. Let preachers accept this challenge to de-emphasize eloquence and re-emphasize the message. If because of extra-curricular interests less study is to be done in the home, then we must combat this by doing more teaching from the pulpits.

I call your attention in this study to Paul’s words to the Colossians, “Walk in wisdom toward them that are without, redeeming the time.” (Col. 4:5.) Exposition of this passage depends primarily upon consideration of four key words; “wisdom,” “without,” “redeeming,” and “time.”

The word “wisdom” is from sophia (Gr.) and means “wisdom, skill” according to Robert Young. Thayer defines the word as “wisdom, broad and full intelligence.” (page 581, Lexicon.) The term is the same one which is so widely used in I Corinthians 1 and 2. Thayer’s comment on the usage of the word in Col. 4:5 is “a devout and proper prudence in intercourse with men not disciples of Christ.” (ibid, 581.)

Our text, then, teaches that we ought to conduct ourselves wisely toward those who are not Christians. The wisdom that we are to possess is a wisdom that comes from God. James taught that those who lacked wisdom should pray for it. (James 1:5.) He further taught that the wisdom which is from God will manifest itself in an individual through his good behavior (James 3:13) and that a wise man will be pure, peaceable, gentle, easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy. (James 3:17.)

We learn that the apostles preached wisdom among those who were perfect. (I Cor. 2:6.) Thus, we are constrained to believe that wisdom may be obtained through study of the word of God. Further, “walking in wisdom” involves the exercise of discretion in addition to humble obedience.

“Without” is from “exo” (Gr.), which literally means “without; outside.” “Without” signifies those who are without the body of Christ, i.e. those who are not Christians. In Colossians 1:13 Paul speaks of being translated into the kingdom of God’s dear Son. Those without are they who have never been translated into this kingdom and they are the ones with whom the apostle is concerned in Col. 4:5.

“Walking in wisdom toward them that are without” involves teaching them the truth. It involves the fulfillment of our Lord’s command in the great commission. “Go ye therefore into all the world and preach the gospel to every creature.” Many will be disappointed to learn that this precept was not spoken for the benefit of preachers alone. This fact is more clearly seen from Matthew’s account of the commission. In Matt. 28:19 the order is (1) teach, (2) baptize, (3) teach to observe. Note the following syllogism:(1) All baptized believers were to be taught to observe “all things whatsoever I have commanded you.” (Mt. 28:19.)

(2) The disciples were commanded to teach. (Mt. 28:19 – Mk. 16:15.)

(3) Therefore, baptized believers are commanded to teach!

While members of the church emphasize the Lord’s Supper and baptism, they are prone to neglect the duties of personal evangelism. It has been said that there are only about twenty-two verses dealing with the responsibility to eat the Lord’s Supper, and only about one hundred and twenty dealing with baptism, but there are over one thousand verses which show the Christians’ responsibilities in teaching the gospel. As we note the word redeeming,” we find it to be composed of two words; “ex” and “agorazo,” thus, “ex-agorazo.” Young defines the term as, “to acquire out of the forum.” Thayer defines it as “to redeem; to buy up.” He says the meaning in Ephesians 5:16 and Colossians 4:5 seems to be “to make a wise and sacred use of every opportunity for doing good.” (Lexicon, p. 220.)

Christians should regard as holy every opportunity to accomplish good. The textual application, of course, deals with opportunities to teach those who are without the body of Christ.

Once Jesus told some men to learn the meaning of an expression: “I will have mercy, and not sacrifice” (Mt. 9:13 et al.) Among other things, it appears to me that this expression reveals that God is not pleased with legalism alone, but that one’s heart and attitudes must also be pleasing. God requires men to love the souls of the lost. If we love the souls of the lost we will work to teach them the truth. Being letter-perfect will not save us unless our hearts are also right. We must be merciful toward the unbelievers and teach them God’s will. To lift an expression from its context, James said, “He shall have judgment without mercy that hath showed no mercy.”

The last key word in the passage is “time” from “kairos” (Gr.) and meaning “A fixed time or season” (Young’s Ana Con.). Time always signifies limitations. Time is a difference between mortality and immortality.

In II Corinthians 6:2 we read … “now is the accepted time; behold, now is the day of salvation.” These words are often cited in pleading with aliens to obey the gospel. But, brethren, if now is the accepted time to obey the gospel, then now is also the accepted time to be teaching the gospel. If we have no guarantee of tomorrow, how hard we must work, for the task is not done; we cannot say, “It is finished.” “…I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest. And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together.” (John 4:35-36.)

“See then that ye walk circumspectly, not as fools, but as wise, Redeeming the time, because the days are evil. Wherefore be ye not unwise, but understanding what the will of the Lord is.” (Eph. 5:15-17.)

Truth Magazine VI: 12, pp. 10-13
September 1962

By Thomas Icard

Many questions have been asked, many tracts and books have been written about this subject. I am simply trying to present what the Bible says about it. I believe the scripture that Paul wrote to Timothy and said, “Every scripture inspired of God is also profitable for teaching, for instruction which is in righteousness that the man of God may be complete, furnished completely unto every good work.” (2 Tim. 3:15-16.) Therefore, I believe all information that is necessary can be given with a “Thus saith the Lord.” I simply point to God’s word and ask you to believe that only. The trouble with the religious world today is simply this: People do not accept God’s word as absolute authority but mix into it their ideas and human creeds. I do not intend to base my convictions on the opinions of people I love and respect.

Let us remember to study God’s word and accept it as it is, not adding or subtracting from it. We can see God’s attitude in Revelation twenty-two and verses eighteen and nineteen. My main concern is what God will think of me in the judgment. My friends will have not the power to put me in or take me from heaven. I must answer to God in that day. Therefore, what he has said is my source of authority. I know that God has given us all the information He wills for us to have on any religious subject. It is good to study about the Bible but better to study the Bible. In I Cor. 13 we find that Paul says of the New Testament “When that which is perfect is come that which is in part will be done away.” Something that is perfect is not lacking in any of its parts. If we believe this, we will accept the scriptures as all sufficient for everything we teach or believe in religion. We find that l’eter tells us in I Peter 3:15, 16, “but sanctify in your hearts Christ as Lord: being ready always to give answer to every man that asketh you a reason concerning the hope that is in you, yet with MEEKNESS and FEAR: having a GOOD CONSCIENCE . . .” The Bible is the book that will give US the answers. We will have these answers if we “Give diligence (study) to present thyself approved unto God, a workman that needeth not to be ashamed, handling aright the word of truth.” Let us do this just now as we gather together all the information and look at the subject of marriage as God has given it to us to study.

Many are teaching today that sexual intercourse is what makes marriage in God’s eyes today. If a man has sexual intercourse with a woman before a marriage ceremony has been performed, then he is married in God’s eye no matter how people look upon it. Let us see if this is true. If so, what would be fornication? The Bible recognizes a difference in fornication and adultery. In I Corinthians 6:9 both words are used to tell the Corinthians that such shall not inherit the kingdom of God. We see then God recognizes a difference in the two.

Webster’s New Collegiate Dictionary

1. Adultery: Voluntary sexual intercourse by a married man with another than his wife or by a married woman with another than her husband. (Page 13.)

2. Fornication: Elicit sexual intercourse on the part of an unmarried person. (Page 326.)If sexual intercourse made marriage, then there would be no such thing as fornication because the ones committing the act would become married in God’s eye. Then the next time he committed the act with someone else it would be adultery. If this were the case, the apostle Paul was wrong in using both words in I Cor. 6:9. Again let us hear what Paul says. Heb. 13:4: “Let marriage be had in honor among all, and let the bed be undefiled: for FORNICATORS and ADULTERI RS God will judge.” A fornicator is not married. Yet to be a fornicator one has to have had sexual intercourse. Someone says, “Oh, but love has to be involved.” I ask for the book, chapter, and verse. I can give book, chapter, and verse to show this is not true. (II Samuel 13: 15.) When Amnon forced his sister Tamar: “Then Amnon hated her with exceeding great hatred, for the hatred wherewith he hated her was greater than the LOVE wherewith he had LOVED her.” Would anyone claim that Tamar was Amnon’s wife? Certainly love existed betwetn these two. A love for the person and fleshly love on Amnon’s part. Again we see the Bible clearly expounding upon the subject. “And if a man entice a virgin that is not betrothed, and lie with her, he shall surely pay a dowry for her to BE his WIFE. If her father utterly refuse to give her unto him, he shall pay money according to the dowry of virgins.” (Ex. 22:16, 17.) When does she become his wife? After he pays the dowry. Again, if her father refuses, she is not his wife. Does this look as if intercourse makes marriage? Deut. 22:28, 29 also give this same law.

Now let us examine the passage of scripture that those holding this conviction use to prove their opinion (I Cor. 6: 16): “Or know ye not that he that is joined to a harlot is one body? For, the twain, saith he, shall become one flesh.” Let us leave this passage of scripture in its context. The apostle is explaining that we cannot remain faithful to Christ and live worldly. It is God’s intended purpose that each man have only one wife. (Matt. 19:4-9, Rom. 7:2-4; I Cor. 7:2.) It is God’s intended purpose that we remain faithful to Christ and him alone. If we serve and subject ourselves to the worldly pleasures, we are not one flesh with Christ but the fornicator or adulterer with the world. I do not believe the scriptures contradict each other and to take this passage to prove that it is authority for the opinion that intercourse makes marriage is to misuse the divine word of truth. How can we do this and honestly condemn the denominational world for doing the same thing with another scripture such as John 3:16?

We can see that God places no difference in the sins of fornication and adultery above or below any other sin. “Or know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with men, nor thieves, nor covetous, nor drunkards, nor revelers, nor extortioners, shall inherit the kingdom of God. Of such were some of you: but ye were washed, but ye were sanctified, but ye were justified in the name of the Lord Jesus Christ, and in the Spirit of our God.” (1 Cor. 6:9-11.)

But of Gen. 24:67 someone says, “Doesn’t this look as if the intercourse was all that took place here to make marriage between Isaac and Rebekah ? ” Let us recognize the circumstances involved here. Were there any civil laws binding on Isaac and Rebekah at the period of time they were living? No. After the giving of the Law of Moses, there were certain laws given. Today we have civil laws given concerning marriage. God expects his people to obey the civil laws. (Rom. 13.) If we had no law of marriage in our country, then we could practice and follow the example of Isaac and Rebekah; but we do have laws of marriage and God commands that these laws (civil laws) be obeyed unless they conflict with His law. Marriage in the eyes of God takes place when both civil as well as religious law be obeyed. Anyone who engages in sexual intercourse today without a legal marriage license is either a fornicator or/and adulterer depending on whether he is legally married or not. He has violated God’s divine plan. (I Cor. 7:2; Rom. 13.) Anyone that violates God’s law is to be rebuked. Titus 2:15 gives me authority to rebuke or reprove. “These things speak and exhort and REPROVE with all AUTHORITY. Let no man despise thee.” If I have something against my brother, the Lord exhorts me to go to that brother. (Matt. 5:23.) In Matt 18:15-17: “And if thy brother sin against thee, go, show him his fault between thee and him alone: if he hear thee, thou hast gained thy brother. But if he hears thee not, take with thee one or two or more, that at the mouth of two witnesses or three every word may be established. And if he refuse to hear them, tell it to the church: and if he refuse to hear the church also, let him, be unto thee as the Gentile and the publican.”

Truth Magazine VI, 12, pp. 22-23
September 1962

By  Tarheel State

The church of Christ meeting on Ridgeway Road near Leaksville, North Carolina, had its beginning as a Christian Church in 1947. But the members soon learned the truth about the Lord’s church. They put instrumental music out of their worship and rejected societies doing the work of the church.

Many members left with the instrument, but a sufficient number were convinced of the truth and stood up for their convictions concerning the all-sufficiency of the scriptures and the Lord’s church. They removed all things for which they did not have a “thus saith the Lord.”

The Ridgeway Road church suffered through many problems incurred in their rejection of the Christian Church movement. But they weathered the storms.

Having rejected Christian Church innovations it was natural for them to steer clear of innovations like centralization of authority and funds, and church support of institutions. Brother Charles Crider worked with the group for three years and helped the brethren to a sturdy and sound stand against these innovations. Opposition to these innovations also brought many problems in the way of opposition from other congregations. But Ridgeway Road weathered these storms too.

J. O. Walter presently labors with this church and is working well with the brethren in an effort to spread truth and reach lost souls.

Truth Magazine VI, 12, p. 24
September 1962

By Luther Blackmon

The weak and vacillating Pilate is about to become famous but in an unexpected manner. He is about to become an unwilling actor in the greatest drama the world has ever beheld. If someone had told him that he would be remembered only because of the greatness of the man who stands before him in the judgment hall he would have likely found it very amusing. It is true nonetheless. But for his part in the trial of Jesus of Nazareth, Pilate would be a forgotten name in the dusty archives of Roman jurisprudence.

The Roman Governor did not grasp the significance of the situation that faced him. He understood neither the accused nor the accusers. On the one side he faces a mob of hate-filled Jews whom he despises, but whom political expediency says he must try to please. On the other hand stands the spotless Son of God. Pilate asks, “what accusation bring ye against this man.” The Jews answered, “If he were not a malefactor we would not have delivered him up to thee.” They are saying in substance, “Don’t bother yourself about whether he is guilty or not, Pilate, we have already tried him. You just waive the Roman trial and condemn him to death.” But Pilate was not minded to become their tool. He wanted to hear the evidence, and to give the accused a chance to be heard.

In the Jewish trial, Jesus had been condemned on the charge of blasphemy. He claimed to be the Son of God. But the Jews knew that Pilate would not listen to a charge like that. Blasphemy was not a violation of Roman law. So they had to change it. Now they accused him of treason. They said, “He forbids to give tribute to Caesar, saying that he himself is a king.” This was a false statement. Jesus had said, “render” unto Caesar the things that are Caesar’s and unto God the things that are Gods.” What made this charge even more hypocritical, the Jews hated Caesar. But now it serves their purpose to feign great loyalty to Caesar.

At this juncture in the trial Pilate rose from the judgment seat and beckoning Jesus to follow him went into the palace. Here he would examine him away from the clamor of the mob. This examination convinced the Procurator that whatever this man was, he was no enemy of the Roman Empire. So he came out and announced bluntly, “I find no fault in him.” Why then did he not release him? Here is a quotation from Chandler: “Mankind has asked for nearly two thousand years why a Roman, with the blood of a Roman in him, with the glorious prestige and the stern authority of the Roman empire at his back, with the Roman legions at his command, did not have the courage to do the high Roman act. Pilate was a moral and intellectual coward of the arrant type. This is his proper characterization and a fitting answer to the world’s eternal question.” (Vol. 2, pg. 116.)

But without making excuses for the weak and cowardly Pilate, I think there are some mitigating circumstances. Pilate was a heathen with a heathen’s conception of life and death. If he believed in any kind of god, he thought his god was only one of many. It is doubtful that he expected anything beyond the grave except an imposing monument and a name in Roman history. With this view of things it is easy to see why he would try to keep what he had in this world.

He was in a bad spot now. He had repeatedly outraged the Jews by flaunting the image of Caesar before them. He had appropriated money from the “Corban” for secular uses. He had mingled the blood of the Galileans with their sacrifices. His last encounter with the Jews had resulted in their taking a petition to Tiberius, and the Emperor had taken their part. The strain on his relationship with the Jews would hardly stand another clash. So he tried now to compromise.

Pilate’s Effort to Compromise

His first ruse was to send Jesus to Herod. The Jews had mentioned that Jesus was from Galilee. That was Herod’s territory. Let him try this troublesome case. But Herod only mocked him and sent him back to Pilate. Herod’s action amounted to another acquittal.

Again he tried to appeal to the mob by offering them a choice between Barabbas, a seditionist and a murderer, and the lowly Jesus. He thought surely they would prefer to have the release of Jesus above that of Barabbas. But Pilate reckoned without considering the depth of hatred and religious prejudice that moved these Jews. Jesus had unmasked their hypocrisy and exposed their human traditions. They hated him because they feared him. His teaching spelled the end of their national religion. Had they known their sacred scriptures for which they professed such profound respect, they would have known that their national religion was meant to end when it had served its purpose. But they did not know. And they would not consider that this Jesus might be right. He had attacked their traditions, and he must die. It was as simple as that.

A third effort at compromise is made when Pilate orders Jesus to be scourged. A Roman scourging was enough to move the hardest heart to sympathy. Men often died under the scourge. Pilate thought perhaps when the Jews had seen his pale and bleeding form they might relent. But they were unmoved.

Pilate’s wife did not help his state of mind any. She came in and warned him “Have thou nothing to do with that just man for I have suffered many things in a dream this clay because of him.” This was the last straw. At first Pilate had likely thought of Jesus as only a visionary fanatic. But his wife’s dream coupled with the statement of the Jews that he had claimed to be divine shook him up. “What if he really were a god.” In the mythology and ancient annals of his race there were many legends of the sons of the gods who walked the earth in human form and guise.”

Most wicked men are superstitious. Filled with dread. Pilate called Jesus into the palace the second time. W hen he comes out he once more announces to the mob that he will release the prisoner. But the Jews had worked themselves into such a frenzy that Pilate saw that any further effort to save this prisoner would create an incident of such proportions that it would likely cost him his office. So 1’ilate washed his hands. He knew that Jesus had done nothing worthy of death and should be released. But he also knew that if he released him he would likely lode his job. So Pilate took “the middle of the road;” he washed his hands. But washing his hands did not solve the Governor’s problem. It only stamped his character. It did not release the brave and innocent victim, nor lift from the shoulders of the craven Pilate his responsibility. It was his decision to make and no one else could make it for him, or take the blame.

There are times when a man must stand alone, even in a crowd, and fight a battle which his fellows can neither see nor understand. A battle which may well decide whether he will be a man or a mere male member of the human race; whether he will be a patriot or a traitor: a saint or a sinner; a gospel preacher or a job holder. I know that it is not easy. And I know that there are often circumstances that make the decision more difficult than the world or even his friends, can ever know or appreciate. But I also know that no circumstance can justify one’s failure to choose the right. Whatever the price, he has no choice; he must pay it.

It was a part of God’s plan that Jesus should thus die. But this did not lessen the infamy of Pilate’s ignoble act. In every civilized land on earth, for 1900 years, the name of Pilate has been spoken in the same breath with that of Judas. Judas is remembered and despised for what he did; Pilate for what he did not do.

Truth Magazine VI: 12, pp. 16-17
September 1962