Truth Magazine

By Mike Willis

In 1 Timothy 3:15, Paul called the “church of the living God” the “house of God.” The word “house” is not used in this sense to refer to a physical building; it is used to refer to the family of God, even as “house” refers to the family of Noah in Hebrews 11:7. There are a number of lessons about the church which can be learned from this comparison.

1. God is the Father. Those who are members of the family of God have the privilege of calling on God as “father.” There are only two spiritual families; one is a member either of the family of God with God as his father (Eph. 3:14-15) or of the family of Satan with the Devil as his father (Jn. 8:44). Sometimes someone will ask, “Do I have to be a member of the church in order to be saved?” Inasmuch as the church is the family of God and there are only two spiritual families, the answer is easily perceived. One cannot go to heaven when he dies, being a child of the Devil. He can only go to heaven as a child of God. Hence, one must be a part of the family of God, the church of the living God, in order to go to heaven when he dies. To imply that one can go to heaven without being a part of the family of God is to imply that God has children outside his family, a blasphemous thought. “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God” (1 Jn. 3:1).

2. Christians are brothers and sisters. All Christians are children of God and brothers and sisters to each other. Jesus said, “all ye are brethren” (Matt. 23:8), in contrast to an arrangement in which one is greater than another. A spirit of brotherly love should exist among Christians. “Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him” (1 Jn. 5:1).

We refer to each other as “brother Jones” or “sister Smith.” Sometimes we treat each other as enemies. When we call one another brother or sister, let us be sure that we treat each other as brothers and sisters. In a family, the members rejoice in each other’s success and rally to support the member who is sick, weak, and ill. “Bear ye one another’s burdens, and so fulfill the law of Christ” (Gal. 6:2).

3. Christians should be obedient children. Some children in families rebel against parental authority. As children of God, we should be obedient children. Peter said, “Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ; as obedient children, not fashioning yourselves according to the former lusts in your ignorance” (1 Pet. 1:13-14). The wrath of God is directed against children of disobedience (Eph. 5:6). Are you an obedient child? Do you attend worship like your Father directs? Do you study your Bible as your Father directs? Do you visit the sick as your Father directs? Do you try to teach others the gospel as your Father directs? Are you an obedient or disobedient child?

4. Wear the family name. As a child of my father, I am privileged to wear the family name. “For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named” (Eph. 3:14-15). How privileged I am to wear the name of Christ, to be known as a Christian. The name implies that I am Christ-like in my conduct. Are you a Christian? I did not ask, “Have you been baptized?” Are you what the name “Christian” implies? Can you imagine a spineless coward being called “Rocky” or a morally upright young lady being called “Jezebel”? The name and character just do not fit. Does the name “Christian” fit you? You have been honored to wear the name of Christ; how are you wearing it?

Blessings In The Household of God

There are blessings available to those who are members of the household of God which are not available to those who are outside the family of God. As a member of God’s family, a Christian enjoys these benefits:

1. An Heir of God. “For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God: and if children, then heirs; heirs of God, and joint .heirs with Christ” (Rom. 8:15-17). We have a living hope of an inheritance which is “incorruptible, and undefiled, and that fadeth not away, reserved in heaven” (1 Pet. 1:4). How much richer blessed are the children of God than the children of the Devil. Most of us can understand the blessedness of being, an heir of a rich man; how much more should we treasure being the heir of God, for he is greater than any man.

2. Access to God as Father. Jesus taught us to pray, “Our Father, which art in heaven” (Matt. 6:9). He reminded us of God’s fatherly care for his children: “Or what man is there of you, whom if his son ask bread, will he give him a stone? Or if he ask a fish, will he give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?” (Matt. 7:9-11) Recognizing that Christ opened up a way whereby man could approach God, the Hebrew writer exhorted, “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Heb. 4:16). This is a privilege of God’s children. Those who are not members of the family of God do not enjoy this privilege of sonship.

3. God’s Fatherly Provisions. Even those outside the family of God enjoy God’s provisions of physical blessings, for he “maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust” (Matt. 5:45). However, God’s spiritual blessings are only available in Christ (Eph. 1:3). Until one is “in Christ,” he cannot enjoy the Father’s provisions for man’s spiritual needs. Though these blessings are made available to every man, not every man enjoys them because not every man has obeyed the gospel. As a child of God, I have access to God’s fatherly provisions. Jesus said, “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be, opened unto you: for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened” (Matt. 7:7-8).

4. God’s Fatherly Correction. God has promised to deal with his children as a father does his son. “For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If you endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. Furthermore, we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live?” (Heb. 12:6-9) Although no chastening is enjoyable when it is being endured, it produces the peaceable fruit of righteousness. God’s children are blessed to have a heavenly Father who chastens them for their own good.

Each of us needs to learn to accept the Lord’s working in his own life, learning from the various situations which he faces. Even as the Son of God was made perfect through suffering (Heb. 5:8-9), we also grow and develop spiritually through the things which we endure. We should not allow our sufferings to embitter us; rather, we should develop the attitude Paul displayed in 2 Corinthians 12:9 when God refused to remove his thorn in the flesh and told him that his grace was sufficient to him. Paul accepted the Lord’s will saying, “Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong” (2 Cor. 12:9-10).

5. God’s Fatherly Protection. God protects his children from harm. Jesus taught us to pray, “And lead us not into temptation, but deliver us from evil” (Matt. 6:13). In warning. us about the danger of falling away from God, Paul wrote, “Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way of escape, that ye may be able to bear it” (1 Cor. 10:12-13). Paul told the Philippians, “And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus” (Phil. 4:7).

I am comforted in the knowledge that God is my keeper. “I will lift up mine eyes unto the hills, from whence cometh my help. My help cometh from the Lord, which made heaven and earth. He will not suffer thy foot to be moved: he that keepeth thee will not slumber. . . . The Lord is thy keeper. . . . The Lord shall preserve thee from all evil: he shall preserve thy soul” (Psa. 121).

6. God’s Fatherly Love. John marvelled, “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God” (1 Jn. 3:1). How blessed we are to be the objects of God’s love rather than the objects of his wrath (cf. Rom. 1:18). His love is so intense toward us that no outside force can separate us from God’s love. “Who shall separate us from the love of Christ? . . . For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord” (Rom. 8:35,38-39). How blessed God’s children are to have the love of God.

How To Become A Child Of God

Surely the blessings of being a child of God make one desire to be a part of -the family of God. How does one become a child of God? One becomes a child of God by being born again. Jesus told Nicodemus, “Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. . . . Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God” (Jn. 3:3,5). This new birth is effected through the preaching of the gospel: “being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever” (1 Pet. 1:23). Paul explained how one can become a son of God through faith in Christ Jesus. “For ye are all the children of God by faith in Christ Jesus, for as many of you as have been baptized into Christ have put on Christ” (Gal. 3:26,27).

In summary, one becomes a child of God by hearing the gospel, believing it, repenting of sin, confessing faith in Christ, and being baptized (immersed) in water for the remission of his sins. When he does this, God adds him to his family, which is the church of the living God (1 Tim. 3:15).

God has no children today who did not become children in this manner. Those who imply that there are children of God in all of the denominations imply that there are a multiplicity of ways of becoming a child of God, an idea not revealed in the pages of God’s word and contrary to the teachings of Christ. There is but one way for men to be saved through Christ (Jn. 14:6; Acts 4:12). Those who have not met the conditions for salvation are missing all of the spiritual blessings available to man in Christ Jesus (Eph. 1:3). Are you a child of God?

Guardian of Truth XXXII: 3, pp. 98, 118-119
February 18, 1988

By Jimmy Tuten

Introduction:

1. Definition of “adorn” (Gr. kosmeo): “To arrange, to put in order. To ornament as garnishing tombs (Mt. 23:29), buildings (Lk. 21:5), and one’s person (1 Pet. 3:5). Metaphorically: to adorn the gospel (Tit. 2:10).”

(a) The sentiment is expressed in 1 Peter 2:2; 4:11 where good works and holy lives glorify God. One pleases God when he decorates his life with good works.

2. Ways in which we fail to adorn the gospel:

(a) Trying to make the gospel more meaningful, some dramatize it by adding sound effects, changing one’s appearance so as to appear sensual and earthly, and placing oneself in front of the cross, instead of hiding behind it with sound preaching. In this people are seen too much, when we ought to be seeing Christ. Preachers are not more than actors playing a part.

(b) By calling sound preachers “negative.” The Bible requires that we speak out against sinful practices such as sin, false teachers, backbiters, etc. We adorn the gospel by letting it speak out clearly and loudly.

(c) By failing to live in harmony with the gospel:

(1) One cannot adorn Galatians 6:1, for example, by trying to convert someone while drinking, smoking, sordidness, etc.

(2) The motive of faithful, ready obedience shows how beautiful our rude, coarse lives can be. God desires ornament in our lives, not an outward, pretentious, ostentatious display.

3. Through righteously serving God one honors him in humble service. In this, one’s governing sympathies flow in the channels of eternal right and our activities are ever engaged in endeavors to please the mighty maker of his being.

(a) As meekness and quietness of one’s spirit is an ornament of display, so we are to decorate our lives with good works that adorn the gospel.

(b) Hence, “adorn the doctrine of God.”

(c) Colossians 3:12-14.

Body:

1. Men are often judged by the clothes they wear.

A. Judah thought Tamar was a harlot because of her veil (Gen. 38:14-15).

B. The rich man showed his social status by being clothed in “purple and fine linen” (Lk. 16:10).

C. In mockery people clothed Jesus with a purple robe as a king (Mk. 15:7; Jn. 19:2-5).

D. Since God does not look on the outward appearance, but on the heart, it is incumbent upon the elect of God to be clothed (in a figurative and literal sense) in the right fashion (1 Sam. 16:7). In the Bible characteristics are required in the Christian’s life that are compared to putting on articles to be worn (or, ornaments to adorn the gospel).

1. Isa. 61:10; 1 Pet. 3:1-4; Tit. 2:10; Eph. 6:10-17.

2. In Colossians 3:12-14 Paul is commanding that certain characteristics which befit a Christian be put on. This is in contrast to things that are to be put off (Col. 3:5,8-9).

II. The ornaments that adorn the gospel with which we are to decorate our lives are as follows:

A. Bowels of Mercies. To the Greeks the intestines were regarded as the seat of affections and the more violent passions. The bowels of ancient times would be the heart today (cf. “heart of compassion,” ASV). Mercies have reference to compassion and kindness, i.e., to suffer with one in distress (Rom. 12:15). Jesus is our example in this (Heb. 2:9-18; 5:8-9; 2 Cor. 5:21).

B. Kindness. This ornament carries with it the idea ot gentleness. Macknight renders it “sweetness of disposition.” The Christian’s life is decorated with good manners, rather than rudeness and uncouthness. This does not mean we are to be of a sweet disposition toward false doctrine (Psa. 119:104; Rom. 12:9). Jesus showed kindness on many occasions (Jn. 8:11; Mk. 2:5,11).

C. Humbleness of Mind. Thayer says it means, “having a humble opinion of one’s self; a deep sense of one’s (moral) littleness; modesty, humility, lowliness of mind” (p. 614). This was Paul’s attitude while at Ephesus (Acts 20:18-19). Paul, at times, was considered arrogant. But this was a false reading of his disposition. Cf. Matt. 23:12; Rom. 12:3; Phil. 2:3; Jas. 4:10.

D. Meekness: Meekness must not be confused with passiveness, or be taken to mean that one is spineless and afraid to oppose error. “Meekness is not weakness.”

1. Moses had a strong spirit and a courageous heart; yet was meek (Num. 12:3).

2. Jesus was not weak when he ran the money changers out of the Temple (Jn. 2:13-17), or rebuked the Pharisees (Matt. 23). Yet, he is the best example of meekness (Matt. 11:29).

3. Meekness means “evenness of mind, firmness of mind.” It denotes power under control like that of a wild horse that has been broken to ride or pull a wagon. Webster defines it as “enduring injury with patience and without resentment.”

E. Longsuffering: The verb form means to be of a firm spirit, to be patient and enduring. We must not be weak and lose heart though distress and discouragement may come our way (Rev. 2:10). Even the strong have moments of despair (1 Kings 19:4; Jer. 20:7-9). Matthew 10:24-33 shows Jesus teaching five motives for putting on longsuffering:

1 . We will not suffer more than our Master (vv. 24-25).

2. All will be exposed someday (vv. 26-27).

3. Men must fear God rather than man (v. 28).

4. The value of man in God’s sight (vv. 29-31).

5. Christ will approve the faithful someday (vv. 32-33).

6. We must run with patience the race that is set before us (Heb. 12:1-2).

F. Forbearing and Forgiving: “Forbear” means to bear with. It is easy to forbear those who have a natural kinship to us, but Christians are to bear with all in their inconsistencies and peculiar ways because we have a spiritual kinship (Gal. 3:26-27), which is far greater (Matt. 12:46-50).

1. Forgiveness: We cannot claim to be a child of God without forgiveness (Matt. 6:14-15).

2. Quarrel: Means complaint of accusation, from the Greek, momphe, to find fault, blame, censure and more importantly, occasion of complaint. If someone has given us reason to complain, we are to:

(a) Harbor no malice.

(b) Be ready to do him good.

(c) Be ready to declare that we have forgiven him when he asks for it.

(d) Afterwards we are to treat him kindly as if he had not injured us – as God treats us when he forgives us (Barnes, p. 278).

3. The following reasons show why the forgiveness of sins by Christ is so:

(a) It is procured by his blood of the New Testament (Matt. 26:28).

(b) He is our advocate (1 Jn. 2:1-2).

(c) He has been appointed judge of the world (Acts 17:30-31).

4. We are to forgive in the same manner that Christ forgives us. “. . . and if he repent, forgive him” (Lk. 17:3). One cannot forgive a person who does not repent, no more than God will (Nah. 1:13).

(a) The forgiveness of Christ is complete (Heb. 8:12).

(b) When we forgive, we need to forget. But sadly enough, some bury the hatchet, but leave the handle up in case the opportunity calls for the hatchet to be exhumed. This action befits the conduct of the old man of sin (Col. 3:8-10).

5. The crowning act. “And above all things put on charity, which is the bond of perfectness” (Col. 3:14).

Conclusion:

1. Failure to adorn the gospel is to take the easy way out. Adorning the gospel is difficult, but since the gospel is inspired and our only hope, adorn it, we must.

2. How are your ornaments of the gospel?

Guardian of Truth XXXII: 4, pp. 104-105
February 18, 1988

By Randy Reynolds

“But according to His promise we are looking for new heavens and a new earth, in which righteousness dwells” (2 Pet. 3:13). “And I saw a new heaven and a new earth; for the first heaven and the first earth passed away, and there is no longer any sea” (Rev. 21:1).

Some have suggested that the earth is due for yet another renovation, such as was the case in the days of Noah when the Great Flood covered the earth. While it is true that the Flood of old did indeed cleanse the world of sin, and even change the order of things, the key to understanding what took place years ago in connection to what will take place, may first be found in the word “perish” (apollumi) that Peter uses in v. 6. According to W.E. Vine’s Expository Dictionary of Biblical Words, the word appollumi means, “not extinction but ruin, loss, not of being, but of well being.” For examples of this usage, W.E. Vine suggests considering the following verses: Luke 5:37; 15:4,6,24; John 6:27.

What would be the difference in “perish” (apollumi) as is used in v. 6, and the word “destroyed” (NASV), “dissolved” (ASV), which is found in v. 10? The word “dissolved” comes from the Greek word luo which means “to loosen, break, break up, break down,” according to W.E. Vine. Thayer says, “to dissolve something coherent into parts.” Thus, according to v. 5, the earth that was “compacted together” or “put together” in the long ago, in v. 10 will be pulled apart. This line of thinking of course agrees with the words of the Psalmist because he wrote that the heavens and the earth would “perish” (abad; not the same usages as apollumi). According to Wilson’s Old Testament Word Studies, abad means, “to be lost or gone; to pass away or cease to be” (cf. Psa. 102:25-27). Since the writer is making a contrast, it is clear to understand that even though God will endure (he is eternal), the earth and the heavens will not.

The prophet Isaiah tells us that, “the sky will vanish like smoke, and the earth will wear out like a garment” (Isa. 51:6). “And all the host of heaven will wear away, and the sky will be rolled up like a scroll; All their hosts will also wither away as a leaf withers from the fig tree” (Isa. 34:4).

The second key to understanding exactly what it is that will take place may be found in the word “new” that both inspired writers used to describe the heavens and the earth according to promise. As a possible explanation consider some thoughts taken from the College Press Bible Study Textbook Series on this epistle of Peter (pp. 200-201): “The word kainos, according to lexicons, is used with respect to form or quality, and means fresh, unused, novel. W.E. Vine tells us that it does not necessarily mean new in time, but new as to form and quality, of a different nature from what is contrasted as old. Had Peter wanted to say that the new heavens and earth were only the old remade or cleansed, he would probably have chosen another Greek word – neos, which also means “new.” Thayer says neos denotes the new primarily in reference to time, the young, recent: kainos denotes the new primarily in reference to quality, the fresh, unworn.” This distinction is confirmed by Vine, for in speaking of neos he says it “may be a reproduction of the old in quality and character . made of kainos used here.”

One final, but very important thought needs to be considered from our main text in 2 Peter 3. In v. 13, the apostle Peter says that it is “according to His promise” that this new heavens and earth are looked for. What is this “promise.” Jesus promised a place in his Father’s house for all who would follow him (cf. Jn. 14:1-6). “For the Lord Himself will descend from heaven with a shout, with the voice of the archangel, and with the trumpet of God; and the dead in Christ shall rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and thus we shall always be with the Lord. Therefore comfort one another with these words” (1 Thess. 4:16-18). (Also consider Rev. 1:7-8; Acts 1:9-11; Isa. 65:17; 66:22.)

Thus the promise is not a promise of this old earth. Rather, it is a promise of Heaven, where Jesus went to be at his Father’s right hand. The apostle Paul affirms that Heaven is where Jesus is now, and that is what we are to be seeking (cf. Col. 3:1-3). That Jerusalem is above Paul says in Galatians 4:26. That eternal home for the righteous, where God is pictured as wiping away every tear from our eyes, removing death, mourning, crying and pain (cf. Rev. 21:4) is our goal, not a renovated earth.

Guardian of Truth XXXII: 3, p. 84
February 4, 1988

By Robert F. Turner

A sign in my study reads: “I know that you believe you understand what you think I said, but I am not sure you realize that what you heard is not what I meant.” It is a reminder that our words can become so tangled they become nonsense or proclaim a message we had no intention of declaring. “If the trumpet give an uncertain sound, who shall prepare himself to the battle?” Clarity of understanding must precede clear expression, and sometimes garbled sentences indicate the writer has not thought through what he would say. But we also must reckon with local or provincial dialects which say one thing to people from my part of the country, and a different thing to people elsewhere. We must realize that a word we use in its standard dictionary sense may have a special connotation to the reader and send his mind down a path we did not intend to travel. Semantics, the science of meaning, should be especially considered by all who would express God’s word to others.

Most of us are familiar with doctrinal conflicts which seem to be little more than different uses of terms. It is sad indeed when brethren are separated by semantics – often compounded by pride that insists on one’s own way of saying things, and by refusal to put the better interpretation on a brother’s words (1 Cor. 13:4-6). But a teacher also has an obligation to his intended hearer and reader, to consider the possible interpretations and be as unambiguous as possible. Our way of saying things is related to our way of thinking (“of the abundance of the heart. . . “, Lk. 6:45). If we do not mean what our words convey, we should not mind changing the words.

In my early preaching days, whether right or wrong, “missionary” had a denominational connotation and was rarely used except with the quotes. A friend warned me that by continued use of the word we would eventually drop the quotes. This principle applies to saying many other things. Since thinking precedes the wording, we may finally get around to expressing concepts that have been buried in the subconscious. This is all the more reason to re-examne both thinking and wording. If we do not really believe what we are saying, change it.

I am persuaded many of us are saying things about the church that leave wrong impressions. Those who are “in Christ” make up the church, but the church does not procure the spiritual blessings which are “in Christ.” Christ is the Savior, the church is the results. “In Christ” and “in the church” may refer to the same realm, but are identical only in this limited sense and special context. Christ died for us, and we must so trust him as to be converted to Christ, The emphasis belongs here, on the means of procurement and not on some term that designates the results. Yet we frequently read or hear “redemption, reconciliation, inheritance, salvation, and all spiritual blessings” are “in the church.” Little wonder many conclude some institution is the saving power. Semantics? With some this is surely so. But there are thousands, yea millions, who are taught that the church is actually the means of salvation.

Take a look at the Catholic Encyclopedia (Vol. III, p. 752): “. . only by entering the Church can we participate in the redemption wrought for us by Christ.” Truth is, only by participating in the redemption wrought by Christ can we be a part of the church. Again, “Incorporation with the Church can alone unite us to the family of the second Adam. . . . ” We would say, all those who have become children of God are collected in the term “church.” And again, “and alone can engraft us into the true Vine.” We believe obedience to the gospel engrafts us into the true Vine, making us a part of his church.

Are we saying the same thing with different word arrangements? I think not. “Church” is a collective noun, used to designate those saved by the blood of Christ. We are saved by coming to Christ, and all who have been saved are collected in such terms as “flock” or “church” (Acts 20:28). We should state the case so as to keep the Savior foremost, and leave the church where God’s word puts it: the result of that salvation. It is as the product of Christ’s sacrifice the church exists, and receives the love, honor and attention so justly given in the Scriptures. There is no evidence an institution was established to be the saving power. Institutional religion has its basis in a concept that is far more than mere wording. This concept is clearly stated in a Roman Catholic summary: “From all this there is but one conclusion: Union with the Church is not merely one out of various means by which salvation may be obtained; it is the only means.” The “means” of salvation, please note. They have put the cart before the horse, and that is more than semantics.

It is also important to note that in the above we are using “church” in its universal sense, designating all the saved either collectively or distributively. The Scriptures also use “church” in a limited sense: the saints who have agreed to work and worship as a team, or what we often call a “local church” (Phil. 4:15; 1 Tim. 5:16; Matt. 18:17). While the universal church consists of those whom God knows to be his own (2 Tim. 2:19), the local church fellowship depends upon man’s judgment which is often faulty. Ideally we are to receive only those who are truly saints, but we may unknowingly or otherwise do differently (1 Cor. 5:1-2). The local church roll can not, therefore, be considered identical with God’s “roll” of his own. We should not speak or write in such a way as to leave the impression that our local fellowship is the standard of acceptability with God (2 Cor. 10:12-13).

Will this article be clearly understood? Who knows? One should try to write carefully and clearly, but people read with their background and preconceptions. Stirring thought and reconsideration of traditional subject matter may be costly, but resting on human traditions is more costly. All of us must remain open to continued Bible study, and the re-examination of how we present our conclusions to others. May God help us to “say the Word” carefully.

Guardian of Truth XXXII: 4, p. 103
February 18, 1988