Truth Magazine

By Jimmy Tuten

One should enter vigorously into the life of the community. “Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor” (Rom. 13:7). The Christian cannot be insensible to the movements of the world. His duties are not sufficiently recognized by keeping aloof from public life and duties even though there are political corruptions. Religion should penetrate and sanctify the world with a perpetual transformation. “Whether ye eat or drink, whatsoever ye do, do all to the glory of God.” Failure to help deal with the problems of mankind is to cast off allegiance to God. Leaders of human society represent the authority of God on earth. But this does not mean that he gives assent to each judicial function, or places each ruler in office. It means that it behooves the Christian to think, speak and vote as a citizen deems best to promote the interests of the state. Indifference to evils which he can remedy, carelessness respecting the general welfare – this is a crime.

First of all, every Christian should resolve to try to bear his fair share of the load and to discharge his responsibilities in every relationship of life. “Take thought for things honorable in the sight of all men” (Rom. 12:17). One does not fulfill this admonition by simply refraining from dishonesty, immorality, and general unrighteousness. There is an obligation of positive participation, or affirmative action, of constructive conduct, which he ought not to shirk. One cannot help but think of the priest and the Levite who did not have time to help the wounded man beside the road. The isolationist idea of Christianity has a very strong tendency to produce a monastic life style. This is not the kind of life Jesus wanted his followers to live (Lk. 10:29-37).

Secondly, Christians should get involved in the community because of the desire to make everything of which he is a part better. A Christian in the community ought to use his energies to make the town a better place for his having been a resident. He should use his influence for better government by striving to be a part of the solution without becoming a part of the problem. Social virtue in the lives of many has come to be excluded from Christian ethics. Who is the most wicked: the adulterer, or the politician who takes bribes? Yes, the Christian runs the risk of becoming entangled in the very problems he seeks to help solve (Rom. 12:2). But if what we preach and believe cannot stand the test it is time we re-examined our position (2 Cor. 13:5; Gal. 6:4). This reminds us of a statement of the late Harry Truman, “If you can’t stand the heat, get out of the kitchen.”

In the third place, one should seek activity in world affairs in order to take his place with his fellow man so he can have an influence for good (1 Cor. 9:19-22). Having the opportunity to express one’s views to governmental offices at various levels will enable us to influence people by involvement as a candidate for office, or jury duty, or whatever is the fulfillment of obligations. The Christian cannot stand on the sidelines.

It is hard to conceive of any problem in this world in which the Christian influence could not properly and profitably be exerted. One should not be neutral on issues, though he may not be aligned with either of the existing political parties. If the Christian considers two opposing views a plague, then let him offer a third alternative, or else refrain from criticizing those who are active in dealing with moral and political issues. The Bible teaches the right of each Christian to have an active voice on moral issues. Smug complacency and unconcern border on sin. “If thou hast run with the footmen, and they have wearied thee, then how canst thou contend with horses?” (Jer. 12:5) We have a harder fight with a shorter stick than we would have had if Christians through the years had taken a greater interest in the moral issues that face the public. All the forces of evil, whether it be Humanism, or whatever, began as a small force. They are growing and will gain momentum because they are dedicated to their cause. That’s the reason we so often lose. We aren’t! But I hope we will become more dedicated to the cause of Christ and to the cause of good politics and sound economics. A healthy social, economic, and political order will help to provide a better milieu for the growth and development of Christianity. “Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work” (Tit. 3:1).

Christ’s Spirit taketh breath again
Within the lives of holy men.
Each changing age beholds afresh
Its word of God in human flesh,
Amid the need of earth, whose ear
Pure wisdom maketh quick to hear,
Who knows the founts of good and ill,

And live in the eternal will,
Sharing themselves and all their good
In universal brotherhood;
In whose sweet lives we still may see
The One who walked in Galilee,
And preaching through the human page
Christ’s living gospel to our age.

(W. C. Braithwaite)

Guardian of Truth XXXI: 22, p. 685
November 19, 1987

By R.W. Fritz

Luke records the thought that “the Pharisees and lawyers rejected the counsel of God” (Lk. 7:30). We observe, however, that not all Pharisees were hostile against Jesus. Nicodemus sought Jesus out and other Pharisees invited Jesus to dine (Jn. 7:44-52; Lk. 11:37; 14:1). Others besides these were privileged to eat with Jesus too (Mt. 9:9-11; Mk. 2:14-15).

Mary, Jesus and the Prophetic Office

Public opinion was that Jesus was a prophet, as we see in the miracle of the raising of the widow’s son at Nain (Lk. 7:16). It seems that Simon sought to disprove public opinion by inviting Jesus into his house (Lk. 7:36). Here he would have the opportunity to try, test, prove, pass judgment upon and possibly entrap Jesus, which the Pharisees often tried to do (Lk. 11:53-54; 20:20). He reasoned that if Jesus were a prophet he would have known about the woman who touched him (Lk. 7:39).

This woman was unclean in the sight of the Pharisee. The Pharisee reasoned that Jesus should not have allowed this woman in his presence, and certainly would not allow her to touch him if he were really a prophet.

Some think this sinful woman was Mary Magdalene, others Mary of Bethany, sister of Martha and Lazarus (Lk. 10:3842). Part of the reason is the similarity in some points in two cases in which a man named Simon is the host at a meal to which Jesus was invited and at which Jesus was anointed by a woman named Mary (Mt. 26:6-7; Mk. 143; Jn. 12:3).

The Pharisees knew that prophecy was a part of the Messianic office (Isa. 11:2-4; 1 Kgs. 14:6; 2 Kgs. 1:1-3; 5:26; Jn. 2:25). If Jesus was a prophet, he would know she was a deeply sinful woman and would not allow what was transpiring.

Jesus Answers Simon With A Parable (Lk. 7:40-43)

The parable itself shows two debtors who could not pay the lender the amount owed him (Lk. 7:41-42). Both were relieved (forgiven) of their debt. One was more thankful and, as Jesus illustrated, loved him more as a result of greater forgiveness. This represented the sinful woman, pointing up that she loved Jesus more than the Pharisee did. This, of course, Simon already knew. But more so, it showed that Jesus knew his heart. Jesus had gotten right into his mind! He was a prophet! Jesus is a prophet!

Notice another obvious difference between The Pharisee and the woman: The sinful woman used the opportunities to seek forgiveness and salvation. Foolishly, Simon was missing his opportunity to have such sweet fellowship with Jesus and to learn of and to know Jesus. Jesus was receiving worship from this woman while the Pharisee looked on in disgust, doubt and disdain. In his rejection of Jesus, Simon refused the fellowship and oneness with Jesus which this woman Simon considered so bad, fully enjoyed.

Simon’s answer to Jesus’ question (Lk. 7:43) was more than just an answer; it was an indictment, a judgment against himself, just as David made in his confrontation with Nathan (2 Sam. 12:1-7). It is obvious that Jesus is not concerned with the past of this penitent one, but the present. What is the woman right now? However, he seriously scrutinizes both the past and the present of the one who self-righteously sees sin in others yet does not consider his own shortcomings and sins and refuses to repent of sin and seek forgiveness.

Jesus now turns all eyes on the woman as he teaches Simon (Lk. 7:44-48). See the contrast (Lk. 7:44-46):

You gave me no water – She gave me tears.

You gave me no kiss — She gives me tender affection.

You gave me no oil – She gives me intimate honor.

Simon failed, the woman passed. The woman had many sins, but now they are forgiven while Simon’s sins are retained (Lk. 7:47-48). Now who is the sinner?

Christ’s Concern For Sin and Sinners

Christ’s words indicate his willingness to save. His forgiveness is most ample. It is able to cover the sins of the entire past life of each person and the sins of the whole world (Jn. 1:29).

The woman’s actions showed studied consciousness of her need. It showed belief in Jesus and love for Jesus and her love motivated what she did about Jesus and to Jesus.

Let me say again and emphasize this – Jesus is not concerned with the repentant person’s past, but with the present. However, he seriously scrutinizes both the past and present of the one who refuses to repent and turn from sins to seek forgiveness.

Reasoning of the Guests

The guests at this gathering were quite taken back when Jesus said to the sinful woman, “Thy sins are forgiven” (Lk. 7:48). They questioned within themselves, “Who is this that forgiveth sins also?” (Lk. 7:49) They are perplexed, knowing that the Pharisees rejected the ability Jesus had in the spiritual realm. And yet, look at his forthright boldness in declaring this woman’s sins forgiven! On one hand there were the leaders of the Jews who were rejecting Jesus the press of the leadership. On the other hand, proof that could not be refuted – the actual miracles of Jesus over against the puny jabs of his enemies. “Who is this that forgiveth sins also?” Not only does this man perform miracles, but he also forgives sins! No one but God can forgive sins (LK. 5:21). Who and what does this make Jesus? Is not Jesus then a prophet and God?

Who Is This Jesus?

Who do you think Jesus is? Presumptuous? The Pharisees certainly thought he was. There is no sure word of comfort to these. But he speaks words of sweet joy and comfort to this woman (Lk. 7:50). As the religious Pharisees saw the situation, she was the least likely to succeed. Yet right here before the eyes of all, Jesus had forgiven this woman’s sins. Jesus can forgive your sins too if you are not yet a child of God or if you are a Christian who has sinned. He was able and willing then and he is able and willing now.

What Have You Done?

It matters little what you have been in time past. What matters is what you are now. Jesus told that dear woman many years ago, “Thy faith hath saved thee: go in peace” (Lk. 7:50). Many a time Jesus has told someone that his father had saved or made him whole (Mt. 9:22; Mk. 5:34; 10:52; Lk. 8:48; 18:42). Likewise, Peter the apostle told the people of his day, “. . whosoever believeth in him shall receive remission of sins” (Acts 10:43Y. Then in verse 48 “he commanded them to be baptized in the name of the Lord. ” What would this do for them? Let Peter tell us. In Acts 2 some believing Jews asked, “Men and brethren, what shall we do?” Peter answered, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost” (Acts 2:37-38). What Peter told those believers to do for remission of sins and to be saved coincides with what Jesus said: “He that believeth and is baptized shall be saved” (Mk. 16:16). Do you want your past sins forgiven? Do you want to be saved? Then do as Jesus and the apostles told those others of our dispensation to do.

What About The Erring Child of God?

Are you one who has been baptized, but who has sinned and now you want forgiveness? Peter tells us how to receive this blessing from God. He told one who sinned after his conversion, “Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thing heart may be forgiven thee” (Acts 8:22, 12-13). He would say the same to you, today. Will you do what Jesus asks of you? Are you like the Pharisee who just looked on in disbelief while Christ saved those around him? Do you choose to go to hell rather than receive the blessing from Jesus? Don’t hold back like the Pharisee did. Be like the sweet sister who “stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment” (Lk. 7:38). Yes, be like this woman and know that Jesus says to such people, “Thy sins are forgiven. . . Thy faith hath saved thee; go in peace” (Lk. 7:38,40).

Guardian of Truth XXXI: 22, pp. 683-684
November 19, 1987

By Johnny Stringer

When Jesus and his apostles ate the Passover on the night of Jesus’ betrayal and arrest, the apostles did not know that Jesus would be crucified the next day. They expected that he would soon establish a great earthly kingdom, and they wanted to hold the highest offices in the kingdom. They argued among themselves about which one would be greatest in the kingdom (Lk. 22:24).

Their desire for greatness was misguided. Jesus taught them that greatness in his kingdom would not consist of ruling, but of serving. Men who in their pride are seeking positions of authority are apt to shun menial acts of service. So Jesus impressed his lesson upon them in the most poignant manner possible. He arose, removed his outer garments, tied a towel around his waist, and poured water into a basin. Then he got down and began to wash the apostles’ feet.

What a scene! The almighty Creator, the King of kings and Lord of lords, stooping to perform a task so lowly that most men would consider it beneath their dignity! By this “ample, Jesus demonstrated that we should not consider ourselves too high and mighty to serve others. The apostles, rather than desiring places of authority, should have desired to serve in humility. It is in such service that greatness. is attained.

Foot washing was an act of service. Proper hospitality included making provisions for the washing of the guest’s feet (Gen. 18:4; 19:2; 43:24; Judg. 19:21). When one had traveled dusty roads wearing nothing on his feet except sandals, the washing of his feet was a welcome refreshment. It was a service commonly performed by slaves (I Sam. 25:41). The Lord of glory stooped to perform the task of a slave.

Peter did not intend to allow such an indignity. “Thou shalt never wash my feet,” he said.

Jesus would not tolerate such impertinence. “If I wash thee not, thou hast no part with-me,” he replied. Peter would have to accept Jesus as a humble servant; for soon his service would culminate in his humiliating death on the cross. Peter learned to accept that, but many Jews never did (1 Cor. 1:23).

After Jesus’ reply to Peter, Peter over reacted. He said, “Lord, not my feet only, but also my hands and my head.” It was in keeping with Peter’s nature to go overboard.

Jesus responded that they were clean and therefore needed only to have their feet washed. Then he added, however, that one of them was not clean. He was speaking spiritually of Judas.

After Jesus washed their feet, he explained the significance of his actions. The apostles were to do as he had done. If he, their Lord and Master, had washed their feet, they ought not to consider themselves too high and mighty to wash one another’s feet. They should humbly serve one another rather than wanting to rule over one another.

Foot Washing Today

Some have completely destroyed the beauty and meaning of this incident. They have made foot washing a mere ritual to be engaged in during an assembly of the church. Such a thing is not taught in God’s word.

The statement of v. 14, “Ye ought also to wash one another’s feet,” was not addressed to, all Christians. Jesus was talking to the apostles about their attitudes and conduct toward one another. They were to perform this act of service for one another. In the time and place in which they lived, this service was appropriate, and he told them to do it. He never told us to do it.

Surely, however, the principle involved applies to us. We musts have the attitude. Jesus demonstrated, for he is our example. We must humbly serve one another and not think any act of service is beneath our dignity.

Those who make foot washing a ritual are not following the example of Jesus. They are not doing as he did. He performed a real service; they are not serving any need when they wash feet that are already clean. We are following Jesus’ example, not when we go through a ritual that serves no one’s needs, but when we perform acts that really serve the needs of others.

The only other place foot washing is mentioned in the New Testament is 1 Timothy 5:10. It is in the context of good deeds performed to help other people and has no reference to a ritual performed in an assembly of the church.

I am in favor of washing feet in circumstances comparable to those that existed when Jesus washed the apostles’ feet – that is, when it would serve a real need. If someone needs me to wash his feet, I will be happy to serve that need. Some of you may have performed this service at times – for example, when someone was ill and in need of such help.

Remember, greatness is attained through service; and Jesus responded that they were clean and therefore no matter how menial a task is, it is not beneath our dignity.

Guardian of Truth XXXI: 22, p. 682
November 19, 1987

By Jady W. Copeland

For the last three weeks in July and the first week of August, my wife and I were in Alaska, “the last frontier,” preaching in four meetings. Perhaps brethren would like to know more about the churches in that beautiful state. We left Tulsa on July 9, and were made welcome by Dean Crews, who preaches in Anchorage. After a day to look around, we went to Soldotna for the first meeting. There are about twenty Christians there.

Soldotna is located in the heart of the fishing country of the Kenai Peninsula in southern Alaska. The brethren there have just completed their building, lacking only some trim work having it completely finished, and it will seat about 100 people in its present form. Through the years they have been somewhat hindered by not having their own facilities in which to meet. Sam Binkley, not to be confused with his father, the co-author of the book on teaching, was preaching there, but since we were there he no longer preaches there due to some problems in the congregation. Brother and sister Fred Howes and their son, Monte and his family, have been greatly responsible for the work in Soldotna.

We next went to Fairbanks, where the congregation is much smaller than formerly due to several families having moved within the past year. Alaska’s economy is bad at present, having been hurt by the oil crunch. It is estimated that thousands of people leave Alaska monthly due to lack of work. Thus the number of saints in Fairbanks is down to about 10 at present. However, as noted in the Guardian of Truth recently, Cecil Willis is now working with them, and doing a good work there. There are several young men with whom he is working who have good potential. Joe and Sylvia King have been faithful workers in Fairbanks a number of years, and they continue to be a source of strength to the work there. They have a nice building, and are meeting in the basement at present, and will finish the upper floor (partially completed) when needed. The brethren appreciate Cecil’s work, and he will do them a great deal of good.

Don Spicer moved to Barrow a year ago from Anchorage, and his family along with one other family meet in his home. The other family is from a liberal background, and Don is now laying some groundwork in his preaching in hopes of being able to teach this other good family the truth on the institutional question. Both families are rather large, so the membership there is about 10. A third family recently moved out of state. Barrow is largely natives, and they are so traditional it will be difficult for them to “break through” to reach many. They hope the younger generation will not be so wed to their religious traditions so that good can be done.

As noted, Dean Crews works with the Anchorage group, having been there five years. He is doing a good work and the church is doing well. As with the other congregations, they have lost some families but they have about 100 now meeting there. The congregation there is blessed with good elders, and there is no reason to doubt that they will continue to do a good work.

Prices are high in Alaska, and therefore wages for preachers (as well as others) must be higher. But Alaska is not as undesirable a place to live as I had thought. True, it gets cold, especially in the inner regions of the state, but Anchorage is little different, we are told, than coastal cities in the lower 48 states. The constant daylight during August was a bit difficult to become accustomed to, but people there think nothing of it. We were fortunate to see the “mid-night sun” on the last night in Barrow, but it was cloudy most of our stay, and could not appreciate that as much as we would liked to have done. When making plans for vacations, consider Alaska, and visit brethren there. They are among the most hospitable people I have met in many years. So far as we were able to learn, there are only four noninstitutional groups in Alaska, and we were fortunate enough to hold meetings in each place. It is good to know that brethren are being true to his word in all parts of the world.

Guardian of Truth XXXI:21, p. 653
November 5, 1987