Truth Magazine

By Morris W. R. Bailey

When you read these lines, we will have crossed the threshold of another year. There have been, on the part of some, the usual New Year celebrations. With some it has been a time for making New Year resolutions. With many business firms it will be a time for taking inventory. As the clouds of war loom upon the horizon, and nations are feverishly engaged in an armament race, political leaders view the coming year apprehensively.

To the Christian, confident in the belief that “To them that love God, all things work together for good” (Rom. 8:28), business interests and world tensions will be of minor concern when compared with the great issues of eternity. Nevertheless, we live in a world of time. The skeptic, Herbert Spencer, spoke of the five manifestations of the unknowable as time, force, action, space, and matter. Our plans are made with regard to time, and are governed largely by the clock or the calendar. Solomon said, “For everything there is a season, and a time for every purpose under heaven” (Eccl. 3:1). Recognizing this great truth, we sow seed in the spring and reap the harvest in the autumn. The events of history have been recorded with due regard for time, either B.C. or A.D. In point of duration they are spoken of in terms of days, weeks, months, and years.

Since time occupies such an important place in the warp and woof of life, the fact that we have entered upon another year should be an occasion for sober meditation. We are one year nearer to our eternal destiny than we were this time last year. We have one year less of our allotted span in which to serve God and to prepare for that day when we must give account to God for the way in which we have used the time that He has given us. The year of 1961 now lies behind us and has merged with the eternal past. It cannot be relived. The unkind and the unjust things that we have done cannot be undone. Unkind words that have been said cannot be unsaid. We can only hope and trust that God has graciously forgiven us our trespasses. Opportunities that we have neglected have probably gone forever. We can only hope to make use of other opportunities that will be ours in the coming year.

The year of our Lord 1962 now lies before us. What will it hold for us? Will it be a year of more devoted service to God? Will it be a year of spiritual growth, or will it be a year of backsliding? What will it mean for the church of the Lord? Will it see congregations standing firm for the truth? Or will it see many of them drifting into apostasy? These are questions that only the future can answer. I am reminded here, of the words spoken by Joshua, in the long ago, as he was giving the children of Israel last minute instructions prior to leading them across the river Jordan and into the land of promise. “Ye have not passed this way heretofore” (Joshua 3:4). How much like life! Insofar as the future is concerned we will be traveling an unfamiliar road, for we have not passed this way heretofore. To this we may add that we will not pass this way again, since the door of man’s past is locked the moment he leaves it.

As our thoughts are turned toward the coming year,–its possibilities and its probabilities, it would be well for us to meditate upon a passage of scripture spoken by the Psalmist David and recorded in Psalm 80:1012: “The days of our years are threescore and ten. Or by reason of strength fourscore years; Yet is their pride but labor and sorrow; For it is soon gone and we fly away. Who knoweth the power of shine anger, and thy wrath according to the fear that is due unto thee? So teach us to number our days, that we may get us a heart of wisdom.”

In these words God teaches us that our lives are very brief. Even if we attain unto our threescore and ten years, or by reason of strength, fourscore years our life has still been’ comparatively short. Ask anyone who has lived out his allotted span and he will tell how rapidly the years have come and gone.

Even those of us who have reached middle age, realize that each year seems to pass a little more rapidly than the preceding one. And so, in view of the brevity of life, David said, “Teach us to number our days that we may get us a heart of wisdom.” How much we need to heed the admonition of David. Time is a precious commodity and should never be wasted. Benjamin Franklin said, “If time is of all things most precious, then wasting time is the greatest prodigality.” How true! Money that has been lost, may be recovered or replaced; but time that has been wasted is irretrievable. In these days of inflation we budget our money and try to make it stretch as far as possible. How much we need to number our days and crowd into them the utmost in service to God and man, realizing that soon they will be gone forever.

The Bible abounds in expressions that teach us of the brevity and the uncertainty of life. Job said, “My days are swifter than a weaver’s shuttle” (Job 7:6). David said, “As for man, his days are as grass; as a flower of the field he flourisheth” (Psalms 103:15).

Jesus told of a certain rich man whose land brought forth so plentifully that he had no place to store his abundance of goods. Then he thought of a plan. He said, “I will tear down my barns and build bigger ones, and there will I bestow all my grain and my goods. And I will say to my soul, Soul, thou hast much goods laid up these many years, take shine ease, eat, drink, and be merry. But God said unto him, Thou fool, this night is thy soul required of thee, and these goods that thou hast prepared, whose shall they be?” (Luke 12:16-20.)

God called this man a fool. Why? From the divine standpoint there were several reasons for calling him foolish. He was unthankful for his blessings. In fact there is no acknowledgment on his part that God had given him his bountiful harvest. Then too, he left God out of his plans for the future. Further, he had a false sense of values. He seemed to think that his riches would supply everything he needed.

But another, and perhaps his greatest mistake, is seen in his use of the expression, “these many years.” He thought that he had a long-term lease on life. And how mistaken he was! Already death was knocking at his door. God said, “This night shall thy soul be required of thee.” Yet many are making the same mistake today and living as if they expected to be here forever, not heeding the warnings of inspiration and the events of history which teach us that life is so uncertain. The holiday season just past has witnessed the usual number of tragedies. In the air, in flaming buildings, on crowded highways the grim reaper has struck without warning leaving a trail of frustrated plans, broken homes and saddened hearts.

As touching the uncertainty of life, the language of James is very pertinent. “Come now, ye that say, today or tomorrow we will go into this city, and spend a year there, and trade and get gain; whereas ye know not what shall be on the morrow. What is your life? For ye are a vapor that appeareth for a little time, and then vanisheth away. For ye ought to say, If the Lord will, we shall both live and do this or that” (James 4:1315). We have a cloud of mist as it hangs out in the early morning air, and how quickly it is dispelled by the rising sun. One moment we see it. The next moment it has disappeared from our view. How much like the life of man! So short and so uncertain. One moment he stands before us a conscious being, vibrant with life. But tragedy strikes, and the next moment he lies before us unconscious and locked in the cold embrace of death. On this basis James teaches us a lesson that is sorely needed. He tells us that our plans for the future should be made subordinate and subject to the will of God. Some one has well said, “Man proposes; but God disposes.” This is so true with regard to the uncertainty of life. The best-laid plans are often frustrated by the sudden visitation of death.

The Bible lays considerable emphasis upon making the proper use of and the most use of the time that God has given us. Jesus, himself, set an example along this line. “I must work the works of him that sent me while it is day: the night cometh when no man can work” (John 9:4). Thus Jesus taught that this lifetime is all that we have in which to work for God. Soon will come the dark night of death when we must leave our unfinished tasks to others.

In writing to the Ephesians, Paul said, “Look carefully how ye walk, not as unwise, but as wise, redeeming the time because the days are evil” (Eph. 5: 15,16). Thus Paul taught that time is something that must be redeemed. The footnote makes this perhaps even clearer when it says, “Buying up the opportunities.” During our lifetime we will have opportunities to do good. Time can be redeemed only by making use of our opportunities. The Christian who places the proper value on time will never neglect them. Once they are gone they will probably never return.

How much of our time is given to God and to the things that relate to God’s kingdom? Many professed Christians seem to think that an hour or so spent in the worship service of the church on Lord’s Day morning fulfills their obligations. Statistics sometimes reveal things, which are cause for grave concern. Such is true of an article I read some time ago in which the writer gave a breakdown of the average life of seventy years and the amount of time spent in various activities. The facts presented were as follows: Three years spent in education, Eight years spent in amusements. Six years spent at the meal table. Five years spent in transportation. Four years spent in conversation. Fourteen years spent in work. Three years spent in reading. Twenty-four years spent in sleeping. Three years spent in sickness. The reader will be reminded that the above figures only represent an average.

But the disturbing aspect of the matter is that the article further pointed out that if one spends an hour in church service each week, in a lifetime of seventy years it will amount to about five months. Think of it! Sixty-nine years and seven months of our life spent in temporal pursuits. Five months of our life given to God. Yet many Christians think that their only obligation is to be present at the worship service on Lord’s Day morning. What shall be said for those who attend only casually?

1961 is now past. 1962 lies ahead. We cannot change the past. We can only hope to make the best use of future opportunities. Lord, teach us to number our days. To those who wish to make 1962 a better year, we commend the words of the apostle Peter, found in 1 Peter 3:10,11: “For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: Let him eschew evil, and do good; let him seek peace and ensue it.”

Truth Magazine VI: 4, pp. 1, 8-9
January 1962

By Cecil Willis

His Writings

About seventy years ago, brother Otey began to write for religious journals. For over twenty years of this time, he wrote for The American Christian Review or the Octographic Review as it later was called. However, he did not agree with everything the Review advocated, and said so through the columns of that paper. Later he wrote for the Christian Leader, Gospel Advocate, Bible Banner, Fellowship News, Christian Worker and wrote many many articles for the Firm Foundation during the many years his cousin, G. H. P. Showalter was editor. He wrote for the Gospel Guardian from its first issue till his death. During these many years, brother Otey wrote perhaps seven hundred articles.

This man with four months of formal education was the author of nine books, seven of which have been already published and well received. In 1908 the Otey-Briney Debate was published. In 1910 a Book of Sermons was printed. The 2,000-copy sermon book edition was depleted in a few months. In 1930 he wrote Creation or Evolution. This was enlarged and reprinted in 1938 under the heading, The Origin and Destiny of Man. A later edition of this book was printed by the Firm Foundation.

In 1951 he published Living Issues in which he made a severe attack against “sponsoring churches,” and church supported Bible colleges. In 1953 he published Christ or Modernism. Then in 1955, while attending his very sick wife, he wrote a very warm and touching “family book,” entitled, The Tree of Life Lost and Regained. Two other manuscripts were completed and likely will sometime be offered to the public. He re-wrote, enlarged and revised Living Issues, calling the new work, Living Issues II. This book is needed now! We hope it can be made available ere long. His 1910 book of sermons with several recently written sermons, also will be reprinted whenever possible. All of brother Otey’s books now in print are handled exclusively by the Gospel Guardian.

He long was recognized as a good writer. Bro. Otey possessed the ability few writers possess–He was able to state in a few, clear and concise words the big issues of his time. He very seldom was misunderstood. His language was simple, but his sentences were pithy. He took pride in the fact that he had never, to his knowledge, been quoted on two sides of the same issue. I think this consistency existed because of an unusual characteristic Bro. Otey had. He always stated his position on any controversial point in almost the identical words that he used the first time he spoke on that subject.

In his writings, Bro. Otey always shunned the speculative. He was always very reluctant to state his opinion on uncertain questions. He generally would say, “the writer or speaker does not venture an opinion on this point,” or words to that effect.

 

His Death

 

Bro. Otey’s death came on Wednesday morning, November 1, 1961 at 11 o’clock. He had journeyed on this terrestrial ball for 94 years, 7 months and 18 days. It was refreshing to be around an old man who realized that he was an old man. In his later years, he spoke publicly only a few times. He refused to speak more because of his many years. His last public discourse was delivered shortly after his 90th birthday.

About 2 years ago Bro. Otey suffered a light stroke. Afterward he fell twice. He was admitted to the Newton Memorial Hospital in Winfield, Kansas where he was confined more than a year. While in the hospital he underwent a very serious operation. He felt that the end was nigh. Among some of his last articles was one on “Death” and one on “Heaven.” It was consoling to see a man so calm and reposed as he prepared to enter death’s doorway. He wanted to die–not because of despondency, but because he was a tired old man and because almost everything he loved and held dear was now on the other side. When one visited him, he could almost pray that God might see fit to grant this aged man his wish, and receive him home.

Shortly before his death, he wrote me: “Now I will state the one thing only with which I am satisfied in my past life: I never taught, practiced, encouraged, or tolerated anything that was not plainly set forth in the Word of God. This fact gives me more satisfaction, I am sure, than would much money.” He requested only that he might not be an invalid and a burden upon others for many years. During his last days he was an ideal patient. He was rational up to the day before his death. Then his tired old body would function no more. So his spirit returned to God who gave it.

 

His Significance

 

Bro. Otey was a very significant man in his generation. He was in the forefront of two valiant efforts to thwart digressive elements. He remembered the beginning of the split over the instrument and the missionary institutions. Then he lived long enough to be forced to witness the inception of division over the same kinds of institutions again. In both of these divisions, Bro Otey never hesitated to speak the truth, and to point out error. He said, “If it is not right in his sight to advocate and defend the church as He gave it, then I cannot even imagine what would be right.”

It is my opinion that history will assign to W. W. Otey a much more significant role than his contemporaries have given him. The influence of David Lipscomb and others far overshadowed the work of W. W. Otey in staying the hand of apostasy a generation ago. But no man in this age has been more consistently opposed to institutionalism and her threats than W. W. Otey. Perhaps some have been more directly in the line of fire. But Otey spanned two generations. He could speak from experience. To him many listened who would not have listened to one younger and less experienced.

Within a few years, the books of W.W. Otey will be rare and many will be seeking them. His warnings given many years ago will continue to ring in the ears of those of us who will tread this vale of tears for a few more years, as we see the progress and evolution of digression divide our ranks.

Bro. Otey liked to read biography. But he wanted nothing written about himself that was biographical in nature while he lived. I prevailed upon Bro. Otey to write down a few salient facts of life. This he did, and gave this autobiographic material to me. In giving me the material, he stated: “I stipulate that none of it shall be published while I am living unless by my consent.” With this wish we have complied.

He recently wrote, “I anxiously await the good pleasure of the Father to call me to cease to labor and enter into rest. What would life be without this hope?” God has now granted the request of this battle-weary soldier. He is no more! But though he is dead, yet he shall speak through his writings, his preaching, his influence on our lives, and his works. Surely his works do follow him. He will be missed, but he fought long, hard and well. I know what advice he would give. He would say, “Young man, keep up the fight!” May God help us as we do so.

Truth Magazine VI: 4, pp. 6-8
January 1962

By Cecil Willis

In Genesis 25:8, these words are penned, chronicling the death of Abraham: “And Abraham . . . died in a good old age, and old man, and full of years, and was gathered to his people.” These words very well express the passing of another great man, W. W. Otey of Winfield, Kansas. It is probable that the next few months, yea even the coming years, will witness many words this stalwart soldier in being penned about the Lord’s army.

His Early Life

William Wesley Otey was born March 14, 1867 in Pulaski County, Virginia, the sixth in a family of seven sons and three daughters. His parents were J. W. and Sarah A. Otey. W. W. Otey (as he was known during all his public life) was born shortly after the great conflict between the States. In his early childhood, he heard many stories of blood and battle yet so fresh on the minds of those thousands who fought in that great struggle. His father was a hard workingman, being what we would call a tenant farmer. He supplemented his earnings by carpentering, as did Bro. W. W. Otey.

J. W. Otey moved almost every year. Thus W. W. Otey and his brothers and sisters had little opportunity for education. In fact, brother Otey’s formal schooling lasted only about four or five months. Yet his life had made a tremendous impact upon the lives of thousands of members of the Lord’s church through his preaching, and more especially, through his writings in religious periodicals, books and tracts.

There were few books in J. W. Otey’s home. W. W. Otey could only remember a few spelling books, two readers, two arithmetics and the Bible. No newspapers came into this home. So the Bible was about the only thing there was to read. As we think about it, this might not be such a tragedy!

Gradually, brother Otey learned to read. At fourteen years of age he read the Bible through. This Bro. Otey regarded as the greatest and most important event in his life. I think I remember Bro. Otey telling me that he learned to write his own name after he was married. Yet one cannot call brother Otey an uneducated man. He, like so many other great preachers of this and past generations who had little or no formal education, was certainly an educated man.

Bro. Otey’s parents obeyed the gospel in the 1850’s. But in their moving about, they seldom had the opportunity to hear gospel preaching. Otey said he only heard three or four sermons by gospel preachers before he was married. When he was about twenty, W. W. Otey sent word to J. T. Showalter, the father of G. H. P. Showalter, that he wanted to obey the gospel. Bro. Showalter came and baptized him. Otey and a few others began meeting in a schoolhouse, and from the beginning, the chief work of teaching and making public talks devolved on him.

His Marriage

One of the most beautiful things about brother Otey’s life was his tremendous devotion to his wife of more than seventy years. In his later years, brother Otey liked to tell of the first time he saw Minnie Showalter. He wrote of this first time he met her: “I turned in the direction of the girl, who was perhaps 8 or 10 feet distant. Our eyes met and held a brief moment as if by magic. If I were an artist I could paint that girl as true as if I had a living person before me.” One year after this first meeting they were married. Bro. Otey probably made many mistakes in his life, as we all do, but he made no mistake when he married Minnie Showalter. Bro. Otey wrote me a few months ago that Minnie Showalter was the only girl “I ever even walked with.” And as he told of those touching scenes, he added, “Even now I am trying to type these lines through blinding tears of which I am unashamed.”

Eight children were born to Bro. and Sis. Otey, of whom seven yet live. The Oteys in 1955 had a nice celebration observing seventy years of married life. The Governor of Kansas wrote them a letter of congratulations. But on July 23, 1956, Sis. Otey died. The last four years of Bro. Otey’s life were exceedingly lonely years. But he did not complain. He only longed to be absent in the flesh, and present with the Lord.

His Preaching

Brother Otey proclaimed the gospel by word and pen for over seventy years. He was never what some might call a “professional” preacher. In fact, very few of his seventy years of preaching were spent in what we would call full-time work. Most of the time he supported himself with his own hands. He had a sturdy constitution. Much of the time he farmed during the day and preached at night–and that at his own charge. When he was over seventy years of age, Bro. Otey ceased “full time preaching,” having spent about ten years in Oklahoma and Texas in full time work. He came back to Kansas and bought a farm. He and sister Otey saved a little money, most of which they earned with their own hands after they were eighty years of age. They bought a modest home and moved into Winfield, Kansas in September 1953. Here they lived their last days in as much comfort as this modern age can provide. Yet they lived a very simple life.

The greatest single work that Brother Otey ever did for the cause of Christ was to attempt to stop digression. Of course, once digression has set in or the seeds of digression have been sown, no man can prevent the harvest. But Bro. Otey did a wonderful job of defending the truth against innovationists. After lengthy negotiation involving more than a year of writing letters, Bro. Otey forced J. B. Briney to debate him in Louisville in 1908 on the instruments of music and missionary societies. Briney was at this time the outstanding debater among the liberals in the church. Bro. Otey was not too well known at this time. He was yet relatively young, only 41 years old. Briney was a seasoned debater. Otey was a beginner. This debate marked one of the first times any reputable man in the Christian Church attempted to uphold his innovations in public debate. Briney probably agreed to meet Otey in Louisville because he though it would be impossible for Bro. Otey to get endorsement in Louisville. But the necessary endorsement was secured and finally the debate was conducted. Immediately it was printed, and has since been a classic on the subject. The Gospel Guardian reprinted it in 1955. Brother Otey never held many debates–only four or five. But the Otey-Briney Debate will cause his name long to be remembered by conservative brethren.

Truth Magazine, VI: 3, pp.23-24
December 1961

By Homer Hailey

(Ed. Note: The following article is taken from a former tract by Bro. Hailey.)

Many questions, important and perplexing, arise to confront us each day; but there is no question of such vital importance as that of Pilate when he asked, “What shall I do with Jesus, who is called Christ?” Now it is altogether possible that you have been putting off making a definite answer to that question, but as you put it off into the future somewhere, you are simply saying, “Away with him, away with him.” The church of Christ is anxious to help you in every possible way to answer that question now–not tomorrow, but today: for upon your answer to the question depends your eternal destiny. In order to answer any question intelligently, one must take time to reflect upon it, consider it, and weigh carefully all points involved.

Let us look for a few moments at this question of Pilate, “What shall I do with Jesus, who is called Christ?” The question was asked by the governor as Jesus stood before him, the day the Saviour was put to death. Looking at the events which led up to the question: We find Jesus had eaten the last passover with His disciples, after which He instituted His own memorial feast, the Lord’s supper. From thence He went to the garden of Gethsemane, where, in prayer, He poured out His soul unto the Father, at which time He was strengthened by an angel for the ordeal before Him. From there He was: taken to Annas and Caiphas by the mob who came for him; and from thence to the Sanhedrin, where He was condemned to die.

From these groups Jesus was taken to Pilate who, finding no fault in Him, sent Him to Herod. Before Herod He spoke not, nor answered him a word. Herod mocked Him and sent Him back to Pilate. Before Pilate for the second time, He was further humiliated by being mocked, crowned with a crown of thorns, scourged and delivered up to be put to death. It was while He was before him that Pilate asked the question of our study, “What shall I do with Jesus, who is called Christ?” Pilate had offered to release unto them whom they would; they had asked for Barabas, a murderer and insurrectionist, to be granted them. This brought forth Pilate’s question; since they had asked for Barabas, now what should he do with Jesus?

 

What the Question Involves

 

Consider first, the inclusiveness of the question:

1. It involves one’s disposition of God, for the two, God and Christ, are inseparable. Jesus said, “I and the Father are one” (John 10:30); and He taught the disciples, “He that hath seen me hath seen the Father also” (John 14: 9,10). And He said, as He sent out the apostles, “He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me” (John 14:20). But more, “He that heareth you heareth me; and he that rejecteth me rejecteth him that sent me” (Luke 10:16). Therefore, when one rejects Jesus Christ, he rejects God who sent Him.

2. The question includes one’s disposal of the word and message of Jesus, for neither can these two be separated. There are some today who would accept Jesus but reject His word by refusing obedience to it. But the Holy Spirit declares, “The Word became flesh and dwelt among us” (John 1:14); and Jesus said, “He that rejecteth me, and receiveth not my sayings hath one that judgeth him: the word that I spake, the same shall judge him in the last day” (John 12:48).

3. The question would also include one’s attitude toward the church, for it is His body; Christ and the church are one, taught Paul in Eph. 5:30-33. In the verses just prior to these the apostle discussed the relation of the wife to her husband, using the relation of the church to Christ by way of illustration He then said, “For this cause shall a man leave his father and mother, and shall cleave to his wife; and the two shall become one flesh. This mystery is great: but I speak in regard of Christ and of the church.” Hence, in accepting Jesus as Christ one thereby becomes a child of God. He pledges himself to abide BY and IN the word of Christ, and becomes “one” with Christ as a member of His body, the church. One’s disposal of God, the word of God, and the church of God are all determined by his answer to the question, “What shall I do with Jesus, who is called Christ? “

 

Who Is Involved in Question

 

Next, we ask, just who were involved by the question asked by Pilate, and what were the issues raised?

1. The Roman government was involved, for Pilate acted as the representative of that institution. The question involving the government would be one of justice, on the one hand or the whims of the people on the other.

The judgement was “innocent,” but the verdict was “Crucify him!”

2. The Jewish religionists were likewise involved by the question: the issue with them being “traditions” on the one hand, or “truth” on the other. Their own desires and interpretations of what God should do for them, or God’s provision for them in His Son Jesus Christ according to His wisdom, was the issue.

3. As respected the mob, it was a matter of accepting their benefactor and teacher who had so tenderly ministered unto them and taught them, or asking for and upholding a robber and a murderer.

4. But with Pilate himself, as an individual, what was involved? With him the issue was the conviction of his conscience on the one hand, which was the innocence of Jesus, or the favor and popularity of the masses on the other. These were the interested parties in Pilate’s day, and the issues raised with each by the question to parallel groups today:

1. The government of this day, as the governments in Pilate’s day, must decide on the question, “What shall they do with Jesus, who is called Christ?” The issue squarely put is, Shall the principles of honesty, integrity, justice, fairness to all as taught by Jesus Christ be respected by governments7 Shall governments exist for the protection of the right and punishment of the wicked, or shall corruption, greed, lust, deceit, bribery, and kindred wickednesses dominate? Shall justice reign or shall violence and weakness, in the words of our text, What shall governments of today do with Jesus?

2. The question confronts and involves the religionists today as it did in Pilate’s time. Today the religionist issue is definitely fixed: it is either Christ or infidelity, the New Testament or modernism, righteousness of God as revealed in Christ or the traditions, errors and wisdom of men. Shall every man do that which is right in his own eyes, or shall Jesus Christ and the New Testament be the standard of authority? These are the issues involved in the question as it confronts the religionists today; what shall religion do with Jesus who is called Christ? This calls for a definite and uncompromising answer. Shall Jesus Christ be crucified today on a cross of tradition and prejudice or on a cross of modern religious philosophy; or shall men accept and follow Him as the Christ who possesses all authority in heaven and on earth?

3. As then, so today, the masses are involved by the question. With them it is Christ or Satan, the Sermon on the Mount or the gratification of the flesh as the chief aim in life. In social circles, in politics, in disputes between capital and labor the question of peace and righteousness must be decided by an answer to the question, “What shall we do with Jesus who is called Christ?”

4. Finally, the individual is no less involved than was Pilate, it is not someone else, but it is you and me, “What shall I do with Jesus?” The issue is salvation or damnation, individual and personal obedience and service or rejection of Him and the principles He taught. No man can straddle the fence; each is on one side or the other. Jesus said, ‘He that is not with me is against me; and he that gathereth not with me scattereth” (Matt. 12:30). Here we have the issue as it presents itself today, clear and definite.

 

What Is Safe Verdict

 

Let us now look at the verdict rendered by all, and the consequences, which came to all. The clamor of the mob was, “Crucify him, crucify him.” Pilate’s disposal of Him was to wash his hands of the affair, which of course he couldn’t do after which he scourged Him and delivered Him to be put to death. The verdict of the Jewish religionists was, “His blood be upon-us, and upon our children.” While the verdict of Judas was, “I have betrayed innocent blood,” and that of the centurion, “Surely this was the Son of God.”

The voice of the mob, urged on by the religious leaders of the day, prevailed. So scourged, mocked, and crowned with thorns, Jesus was led away as a lamb to the slaughter to die for the sins of the world. As for the consequences, disaster came to all:

1. The Roman government fell, a victim of its own lusts and corruption. When it reversed the verdict from “innocent” to “crucify him,” simply to gratify the whims of the governed, it sealed its doom. No nation governed by such policies can permanently endure. Can we look for anything different among governments today? When hard and fast principles of right are rejected for the whims of the governed, can a nation abide? To me this appears to be worth thinking about, and that seriously, in our own day.

2. Within a few years the Jewish religion passed into a memory. With the destruction of Jerusalem by Titus in 70 A. D., the Jews were scattered, the Temple destroyed, and the individual identity of the Jews as to tribes vanished. The nation fell, a victim of its own prejudices.

3. What happened to the mob? They were slain in their beloved city by the same Roman government whose favor they courted, until the streets literally ran with the blood of the slain. They perished as a nation never to be revived. God’s law of punishment for murder was death: it had always been so. The Jews committed the national crime of murder when they crucified Jesus, and invited the penalty of death upon themselves when they said, “His blood be on us and on our children,” They died as a nation for a national crime.

4. And what of Pilate? According to history he was banished to Gaul where he met death by his own sword. The one who rejects Jesus Christ, who cries, “away with him,” “crucify him,” or washes his hands of Him, must pay, the price and the penalty of spiritual decay, till finally in hell he is shut off forever from the presence of God and all that is right and good.

Friend, the question is not dead, but it is the question of the hour, the question of the age. Pilate is dead, but “pilatism,” the disposition to wash one’s hands and say “free,” continues. The religionists of that day are dead, but prejudice and traditions continue. The mob is dead, but ignorance abides with us. The question is yours; what shall your answer be? Your eternal destiny, and our national and universal future depends upon your answer, and of your neighbor and mine to the question, “What shall I do with Jesus, who is called Christ?” We beseech you to think seriously, and instead of your answer being with that of the enemies of Christ join Paul in asking, “Lord, what wilt thou have me do,” or the man who cried, “Lord, I believe, help thou mine unbelief.”

Truth Magazine VI: 4, pp. 16-18
January 1962