Truth Magazine

By Johnny Stringer

Jesus did not want men to think that he was in conflict with the Law of Moses and the Old Testament prophets. In the Sermon on the Mount he corrected that idea and taught men to respect the Law. In fact, he said that whether or not one respected the Law had a bearing on whether he would enter the Lord’s kingdom.

Jesus Came to Fulfill

To understand what Jesus meant when he said that he came to fulfill the Law and the prophets, we must understand the purpose of the Law. The Law was a part of God’s preparation for bringing Christ into the world.

In preparing for the Savior, God built a nation (Israel) from which the Savior would come. He gave that nation a land to live in (Canaan) and a law to live by (the Law of Moses). He worked with Israel for hundreds of years, training, teaching, and disciplining them, so that when the Savior came they would be ready to receive him.

The Law of Moses played a key role in preparing the Israelites for Christ. It was a schoolmaster to lead them to Christ (Gal. 3:24). It kept within their hearts the knowledge of God and a concept of purity and morality. Moreover, it contained rituals and functionaries that symbolized or foreshadowed Christ and his work (Heb. 10:1). Also, it helped make men aware of their sins and their need for a Savior.

Jesus fulfilled the Law and the prophets in that he was the one they led to and pointed to. He was the fulfillment of the types, shadows, and prophecies. When he did his work on earth, that to which the Law and prophets had pointed was accomplished; hence, his work constituted the fulfillment of the Law and the prophets.

Not To Destroy

When Jesus said that he did not come to destroy the Law and prophets, he did not mean that the Law of Moses would never cease to be binding. In fact, as a result of his work, the Law of Moses did cease to be binding (Eph. 2:14-16; Col. 2:14-16; Rom. 7:1-7; Heb. 7:12; Gal. 3:24-25). Then what did he mean?

Among the definitions Thayer gives for the word rendered “destroy” is “to overthrow i.e. render vain, deprive of success, bring to naught.” Jesus did not come to render the Law and prophets vain (useless) and deprive them of success. To the contrary, his work was the very thing the Law and prophecies pointed to. Jesus was making the point that his work was not in conflict with the Old Testament. Rather, it was in perfect harmony with the Old Testament, being the very thing the Old Testament pointed to.

When Jesus accomplished his work, the Law of Moses was fulfilled. That which it had been designed to lead men to had come. So having served its purpose, it passed away (Gal. 3:25). It was not destroyed in the sense Jesus used the term in our text. Consider the following illustration.

As the Law led to Christ (Gal. 3:24), an engagement leads to a marriage. The marriage is not in conflict with the engagement, but it does bring an end to the engagement. It does not destroy the engagement in the sense that an engagement would be destroyed if it were just broken off and nullified. When the marriage comes the engagement has served its purpose. Its goal has been fulfilled. It is no longer in effect. But people at a wedding do not say that the engagement is being destroyed.

As the engagement ends with the marriage, the Law of Moses ended with the word of Christ. Christ was not in conflict with the Law any more than the marriage is in conflict with the engagement; he did not “destroy” the Law any more than a marriage destroys an engagement.

Significance of Attitude Toward The Law

Until Jesus had completed his work on earth, thereby fulfilling the Law, the Law was to be obeyed (v. 18). Jesus said that those who did not obey it would be called least in the kingdom of heaven, while those who obeyed it would be called great in the kingdom (v. 19).

This was true because an obedient spirit would be required in the kingdom. In fact, a higher degree of righteousness would be required in the kingdom than that which was taught and practiced by the scribes and Pharisees (v. 20). Those who had a spirit of disobedience, and hence disobeyed the Law of Moses, would not be acceptable in the kingdom, assuming they continued to have that spirit after the kingdom began.

Guardian of Truth XXXI: 18, p. 563
September 17, 1987

By Dennis G. Allan

No more significant birth has ever occurred. The arrival of the Messiah in that humble setting in Bethlehem was an event which paved the way for the most radical and beneficial changes this world has ever seen. Those today who hold even a semblance of respect for the Savior look back to that scene of his birth with adoration for the babe who was born to die for us all. But how would we have reacted to the arrival of God among men if we had been alive when he was born?

Perhaps most of us place ourselves in biblical settings with grand imaginations that we would have risen above the multitudes in unwavering displays of faith. But then, even the sharply criticized scribes and Pharisees had such exalted ideas of themselves (Matt. 23:30). The accounts in Matthew and Luke of the varied reactions to the newly-arrived Messiah may be just the mirrors we need to see ourselves. Consider those who greeted the Savior.

Shepherds: Honest and Humble Seekers (Luke 2:8-20)

God sent angelic messengers, not to Augustus or Herod, not to the rich and powerful, but to lowly shepherds. The revelation of God evoked action in this audience of honest and humble men. They eagerly went to the Lord and immediately began spreading the good news. Though Jesus grew in every way (Luke 2:52), he never outgrew such basic audiences of simple and sincere people. His followers were largely the poor peasants so often despised and ignored by the “religious” people of the day. As we scatter the precious seed that produces disciples of the Lord, we must be careful not to overlook the very ones who are most likely to respond. God sent his angels to the poor and plain; he sends us, his modern messengers, to the same people today. Though human prejudices may be limited by social, economic and racial boundaries, the power of God knows no such barriers (Rom. 1:14-16).

Simeon: One Who Would Not Rest Until He Found The Christ (Luke 2:25-35)

What a grand description of the single-minded purpose of Simeon’s life: “this man was just and devout, waiting for the Consolation of Israel” (v. 25). God assured such a seeker that he would live to see the Christ (v. 26). Only when that divine promise was fulfilled at the temple was Simeon able to “depart in peace” (v. 29). Simeon’s visage is reflected in the faces of those diligent seekers who will not stop short of the truth that sets men free. The Simeons of all ages realize that life without Christ is incomplete. The Spirit’s assurance to Simeon is echoed by Jesus to others who search tirelessly for truth: “For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened” (Matt. 7:8).

Anna: Devoted Servant Who Shared The News (Luke 2:36-38)

In Anna we see a portrait of one of the sweetest images on earth – an aged saint whose life has been devoted to the service of God. Hours spent at the feet or alongside the beds of affliction of such soldiers are never wasted, for we see even in the face of death the grace and character molded through long years of dedication and submission to the Master. Anna was such a servant, but her tour of duty on this earth had not yet reached its end. It was not her manner to retire to a place of ease while someone younger took over, but even at the advanced age “she gave thanks to the Lord, and spoke of him to all those who looked for redemption in Jerusalem” (v. 38). From Anna we can learn to pursue a life of tireless service as people who truly “love to tell the story.”

Eastern Magi: Seekers From Afar (Matthew 2:1-12)

Whether because of the mysteries surrounding the men or the unique means by which they were drawn to Christ, the magi are among the most intriguing of those who greeted the Saviour. Our closest view of this order of men is probably to be found in Daniel, where the astrologers and sorcerers were put to shame when compared to those who trust was in genuine revelation from God. Yet even such false and inadequate religions could be used by God to point men in the right direction. The magi looked to nature, and God pointed them to Scripture, which pointed them to Christ. Without the revelation of the word of God, these men could not quite reach the King who had been born to save men. Other passages demonstrate the wisdom of the Lord in bringing men from “afar” to the full revelation of Truth (consider Psa. 19; Rom. 1:16-20; Acts 17:24-31).

When placed alongside the others who came to Christ (shepherds, Simeon and Anna), it is clear that the magi had a greater distance to come to reach Christ (both geographically and religiously). The same contrasts are apparent today. Some of those we encounter are relatively close in that they already believe in God and acknowledge the authority of the Scriptures. Others are further away, unsure about the Bible and even the existence of God. Some, like the magi, appear content with inadequate and empty religious systems. It is our job to offer to all these people an avenue from where they are to Christ. It may mean simply giving book, chapter and verse, or it may require a thorough and patient presentation of evidences for God and the inspiration of the Bible. God has provided the tools; we must use them as ably as possible.

Herod: One Who Would Not Yield (Matthew 2:3-18)

Renowned for his violence and paranoia, Herod was troubled at the news of the Christ (v. 3). He was uneasy about the very thought of being compelled to change and yield power to another. Open admission of his attitude toward the Son of God would carry some risks, however, so Herod feigned a desire to worship and honor Jesus (v. 8). Herod eventually displayed his true colors when he made a full-scale attempt to destroy Jesus (v. 16).

Herod is, in many respects, a well-polished mirror of the attitudes of many toward Christ. He is typical of those who are troubled by the gospel, uneasy about anything that would require them to change. Such people, like Herod, may appear to serve Christ while actually only putting on an act for other men to see. Instead of viewing Jesus as the Saviour who can lead them to liberty and glory, they see him as a threat who will dethrone them from proud positions in life. Just as Herod sought to kill Jesus, such people today drive nails into his hands by treating his sacrifice as useless and vain (Heb. 6:6b; 10:28-29).

The Multitude: Indifferent Toward Jesus

There were others who had opportunity to greet Jesus those who walked past as Joseph and Mary made their way to the temple in Jerusalem; those who lived in the same neighborhood as Jesus grew up; even his own relatives who traveled in the same company on those treks to Jerusalem for the feasts. The vast multitude who thus encountered Jesus simple passed him without notice. To them, he was just the carpenter’s son from up the street. His presence, which had the power to draw meaning from their mangled lives, was treated as ordinary and insignificant.

Is the multitude of our time any better? Is Jesus allowed the opportunity to transform the lives of men and women, or is he passed with hardly a moment’s serious consideration?

How Shall We Greet The Savior?

We did not live in Bethlehem 2000 years ago. We did not hear the voices of the heavenly host or the outcry of the mothers whose babies were slaughtered. We did not see his star in the east, nor hear the arresting words of Simeon. Yet we must determine how we will greet the Saviour. Will it be as the humble shepherd? As Simeon the seeker? As devoted Anna? As the magi who were satisfied only when they reached Christ? Or, will our greeting be like the paranoid and threatened salutation of Herod, or the apathetic disregard of the populace? How do you greet Jesus?

Guardian of Truth XXXI: 19, pp. 577, 599
October 1, 1987

By Johnny Stringer

The Old Testament forbade plowing with an ox and an ass yoked together. It also prohibited other mixtures, such as wool and linen in a garment (Deut. 22:9-11). The reasons for these regulations are not known.

Similarly, the New Testament forbids a type of mixing. For a believer to be yoked with an unbeliever is comparable to an ox being yoked with an ass; it is forbidden (2 Cor. 6:14-7:1). Unbelievers include not only those who openly deny belief in Christ, but also those whose faith is dead, not made perfect by obedience (Jas. 2:14-26). The term believer is used in the New Testament to denote those whose faith leads to obedience (Gal. 5:6; Acts 2:44; 4:32; 5:14). Believers are not to be yoked with unbelievers, but to come out and be separate (v. 17).

What This Does Not Mean

This passage does not mean that believers must not have any association or contact with unbelievers. Paul refutes such a notion in 1 Corinthians 5:9-10. Such a course would make it impossible to function as salt in the world (Matt. 5:13). We cannot properly influence those with whom we have no contact.

Some think this passage is forbidding the marriage of a believer with an unbeliever, but the marriage relationship is not under consideration. The kind of relationship spoken of in this passage is one that is to be severed (v. 17), but the marriage between a believer and an unbeliever is not to be severed (1 Cor. 7:12-13).

Some (though not all) of those who think the passage forbids marriage between believers and unbelievers have singled out marriage as the one relationship this passage forbids. But there is no reason to single out marriage. One might just as well say that the passage forbids all other relationships with unbelievers. This would mean the Christian could not be in the grocery business with an unbeliever, on a ball team with unbelievers, or in the Lion’s Club or P.T.A. with unbelievers. There is no reason to apply the passage to marriage and not to these other relationships.

The fact is, this passage does not mean that we cannot join with unbelievers in any kind of relationship. If it did, the passage would forbid marriage with unbelievers, but we have already seen that it does not. This passage is talking about the kind of relationship that is to be severed (v. 17); hence, it is not talking about marriage between a believer and an unbeliever (1 Cor. 7:12-13).

What It Does Mean

The passage means that we are not to be associated with unbelievers in their ungodly activities; we are not to join them in the evil they do. This becomes clear as we consider the five rhetorical questions Paul asks. Through these questions he demonstrates the incompatibility of the righteous ways of the believer and the unrighteous ways of the unbeliever. The two ways of life cannot be mixed.

First, he asks what fellowship exists between righteousness and unrighteousness. Obviously, none. The righteous ways of the believer are not compatible with the unrighteous ways of the unbeliever. Hence, believers cannot join unbelievers in unrighteousness. This principle does not preclude joining unbelievers in such relationships as a ball team, the P.T.A., or marriage, so long as there is no unrighteousness involved.

Second, Paul asks what communion exists between light and darkness. Light and darkness are opposites. Walking in fight, therefore, precludes joining unbelievers in their acts of darkness.

Third, the apostle asks what concord Christ has with Belial (a word denoting worthlessness, which came to be used to designate the devil). Christ and the devil have nothing in common, so we cannot follow both. Hence, believers cannot follow Christ and also join with unbelievers in following the devil.

Fourth, Paul asks what the believer has in common with the unbeliever. Obviously, in secular things unbelievers and believers may have a number of things in common. They may work at the same plant, be loyal citizens of the same country, or belong to some of the same civic organizations because of certain common goals. But in views regarding God and spiritual matters, they have nothing in common. In these matters there can be no joint participation and sharing.

Fifth, Paul asks what agreement exists between the temple of God and idols. Since believers constitute God’s spiritual temple, we can have nothing to do with the idols worshipped by unbelievers. This includes such idols as money, popularity, and pleasure. We cannot join unbelievers in serving their gods.

Caution Is Required

Clearly, Paul is discussing the principle of joining with unbelievers in their evil ways. As we associate with unbelievers, and especially as we participate with them in certain relationships, we must be extremely cautious lest we permit them to lead us into evil.

It has happened to many in the marriage relationship. A believer married to an unbeliever can be faithful, but it is more difficult. I wish every believer who marries would marry a faithful Christian. Experience has proved it to be far more likely that the unbeliever will influence the believer away from the Lord than that the believer will influence the unbeliever to serve the Lord. There are difficulties for all of us in our efforts to remain faithful, and it seems most unwise to deliberately put oneself in a relationship which will make it even harder.

There are dangers in other relationships we enter into with unbelievers. One can let an unbelieving business partner lead him into dishonesty. One can permit unbelievers on a ball team to lead him into a scheme to cheat. One can permit unbelievers in a civic club to lead him to participate in club activities that are wrong. Through social contact with unbelievers one can be led to drinking, drug abuse, lustful dancing, etc. But the greatest difficulties in remaining faithful result from marriage to an unbeliever. Beware!

Guardian of Truth XXXI: 19, pp. 579-580
October 1, 1987

By Kenneth E. Thomas

There’s something very strange to me about the preachers for the Protestant denominations around us. These men are usually college trained and/or have been seminary instructed in the Greek and English languages, and yet there are some very simple English words that seemingly very few of them understand! This problem isn’t limited to the Protestants. It is true also of the Catholic, Jewish and Eastern religions as well.

I am just a high school graduate. In fact it was by a combination of the grace of God, a girlfriend or two and a teacher who was a relative by marriage that I accomplished that. I’m sure also the fact that it was a small school and they needed me on the football, as well as basketball, team didn’t hurt any.

I have been reading quite well in the English language since grade school, and I have some aids to Bible study in the form of some books written by scholars who know the Greek and Hebrew language in which the Old and New Testaments were originally written. I also have Webster’s New Collegiate Dictionary of the English Language which helps me in know how a word is used in English today. Now I must admit that at times the way a word is defined in the English dictionary, and its meaning in Scripture differ, so I must be as careful as can be to see that I stick to the biblical meaning in such cases. My point is this, why do so many denominational preachers who are so well educated misunderstand a number of simple English words that are used in the Bible? Following is a partial list of words they seem to have a great bit of difficulty with- “I, My, One, Into, For, Few, It, If, Obey, Sing, Burial, Saves You. ” I may not get around to illustrating how each of these words is misused, but I’ll try.

There are some others, but you are probably saying already that there isn’t one preacher around who isn’t able to tell a person what these words mean when asked. I suppose you are correct when it comes to the daily routine and how these words are used. But, when the above words are used in the Scriptures for some reason these preachers can’t seem to understand them. Why do you suppose that is?

I, My

First of all let’s look at the words, “I” and “My.” Jesus, God’s only begotten Son, said in Matthew 16:18, “I will build my church. ” When it comes to purely worldly matters folks know that if I, Ken Thomas should say, “I will build my house, ” that the finished product would have been built by me and no one else, and that it would be known as mine, or Ken Thomas’ house. Why the problem in understanding about the spiritual house of the Lord, who built it and the names it is to wear? Is it really a problem of understanding so much or is it a problem of accepting? You know the answer I am confident. You see religious bodies have been begun by uninspired men at different times and places than the church of our Lord Jesus Christ all without divine authority. The only one ever authorized to begin a religious entity, body, or relationship between man and himself to reconcile fallen man to God, was God’s sinless Son (Psa. 127: 1; Matt. 15:13). The price he would pay to reconcile man to God the Father in this one body was and is his own blood which is the purchase price he paid for each of us who become one of his through obeying him (Acts 20:28; Eph. 5:25; 1 Pet. 1: 18-19; 1 Cor. 6:19-20; Eph. 2:13-16; Acts 2:22-38,41,47).

There Is One Body, The Church

Does one only mean one when we are speaking of secular matters? Does it not mean exactly the same when written in the Scriptures? One always means one! The apostle is writing by divine inspiration when he says to the Ephesians, “. . . that He might reconcile them both (Jew and Gentile, ket) to God in one body through the cross (His blood, ket), thereby putting to death the enmity” (Eph. 2:16). The emnity in the context would be that which had existed between Jew and Gentile as well as between God and man due to man’s sin. What is the one body? The Scriptures are as plain on this as they are on the fact that man is reconciled in one body! In Colossians we read, “And He is the head of the body, the church” (Col. 1:18). Then Paul says in the same book, “. . for the sake of His body which is the church ” (Col. 1:24b). Now go with me back again to the Ephesian letter where the apostle says, “There is one body and one Spirit, just as you were called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all” (Eph. 4:4-6).

Now if the body is the church, and there is one body, how many churches are there in God’s system of redemption? Does one mean one? If you answer yes, then look at the other ones in this passage! There is also one Lord, one faith, one baptism, and one God. Why do you suppose so many preachers can see and understand that there is one Lord and one God, but have a problem understanding that there is one faith and one baptism? Is it a problem of understanding or is it a problem of accepting? Again, I think you are smart enough to know what the problem is.

Into

Is this word difficult to understand? Not usually, but when we speak of matters of the souls of men somehow it seems just too difficult to understand! Philip taught a man concerning Jesus on the Gaza Strip and when they came to some water the man said to Philip, “See, here is water. What hinders me from being baptized?” Philip said, “If you believe. . . you may . . . And both Philip and the eunuch went down into the water, and he baptized him. Now when they came up out of the water. . . ” (Acts 8:34-39). Is the language too difficult to comprehend?

They didn’t go down beside the water or to the water’s edge, they went “down into the water, both Philip and the eunuch” (Acts 8:38). Do preachers for the various denominations about us know what into means? Usually they do, but when it comes to the “mode” of baptism they seemingly can’t understand the words into the water! We should also look at the word one again in connection with this action of baptism. Paul said “one baptism ” in Ephesians 4:5. So this one baptism requires a going down into as well as a coming up out of the water. Is the language too difficult for many of the preachers who teach and practice sprinkling, pouring, dabbing, etc. ? Only in religious usage is this true. What must we conclude from this? Simply that it isn’t really their inability to know the meaning of the words the Holy Spirit has used, but because their church creeds and man-made laws say such things as, “Let every adult person, and the parents of every child to be baptized, have the choice of sprinkling, pouring, or immersion” (Discipline of the Methodist Church, 1960 Edition). God says one, men say choice of three.

“For”

Reams of paper and gallons of ink have no doubt been used in writing about this word as used in Scripture. Debates have been and occasionally continue to be held where men of opposing views discuss the meaning of the word “for.” While it is true that our English word “for” has various usages sometimes meaning, “because of,” this is because there is more than one Greek word that is translated into our English word “for.” It becomes necessary therefore for the Bible student to see how a word is being used in context. Not that it is necessary to have a Greek-English lexicon to know how a word is being used you understand, but such can be of help if you have one. Look at this example of how language is employed to express an idea. Jesus said as he instituted the Lord’s Supper of the fruit of the vine, “. . . this is My blood of the new covenant, which is shed for many for the remission of sins” (Matt. 26:28). Who would conclude from this language Jesus used that he was to die or shed his blood because we were saved already? Probably not a one. Why then do yo suppose this simple word is so misunderstood when used in Acts 2:38? In this verse Peter answered believers’ question of what they must do to be forgiven of killing their own Savior? Peter said to them, “Repent, and let every one of you be baptized in the same of Jesus Christ for the remission of sins. ” Do you suppose that these 3000 Jews who “gladly received his word and were baptized that day” (Acts 2:41) thought they were being baptized because they were already saved? Certainly not! Now if you want to look it up in the lexicon you will also learn that the same Greek word is found in both passages translated into our English for which always looks forward and never backwards and means “in order to.”

“Save Us”

Do any of our denominational preacher friends have any problem with passages in the Bible which say faith “saves you”? Not to my knowledge. But for some reason they have the same problem with the two words in some context as they do withfor in Acts 2:38! Again I ask, why? Read it with me please, “. . . baptism doth also now save us” (1 Pet. 3:21). Curtis Porter was debating a Baptist preacher once and he asked him, “does the Bible say that baptism saves us?” He finally got the preacher to say, “Yes, it says that, but. . . . ” Curtis said something like this, “Now my friends you have just heard this man say he knows the Bible says baptism saves and yet he has signed his name to deny for two sessions that baptism has a thing to do with one being saved. I would not be in his shoes for all of the tea in China.” I wouldn’t either!

“Sing”

Oh boy, here’s a hard word! Sing means to play didn’t you know that? No, I didn’t know that! Neither did the scholars who translated the Greek manuscripts of the New Testament into English. Every last one of them faithfully translated the Greek words having to do with music to be used by Christians in worship as sing or its equivalent! If the original Greek word meant to play or to make music, they would have translated it so, for perhaps all of them were associated with a church using mechanical instruments of music.

“If”

Now that’s really a hard one to understand for some, yet Jesus said, “if you continue in My word, you are My disciples indeed” (John 8:3 1). But some of our “educated” religious leaders tell us doctrine is not important (see Jn. 12:48; 2 Jn. 9-11). Few is to most, relatively easy to understand but we are treated to such logic as, “you mean to tell me you think only your little bunch are possibly right on these matters and all the others numbering much greater are wrong?” Yes, that is possible since only those who honor the will of God are right (Matt. 7:13-14; 1 Pet. 2:1-2). Obey the gospel is language too difficult for most preachers nowadays. Yet it is the language of Scripture (Rom. 16:26; 2 Thess. 1:7-9; Mark 16:15-16). Obey is another word that preachers shy away from since man is supposed to be saved in their creed bound theology by faith alone. How can they possibly understand that Christ is, “the author of eternal salvation to all who obey Him” (Heb. 5:9). So you see, that word is too hard for them; they are not able to understand it! Work. This word is really difficult for denominational preachers to understand. They have been misinformed to believe that if one must “do something” to be saved, it negates grace. But read Acts 2:40 and Philippians 2:12. Then turn to James 1:21-25; 2:14-26. Now honestly my friends what do you think is the problem among the rank and file of the college and seminary educated denominational preachers after a study of these things? Yes, it’s rejection, not inability to understand. (Read Eph. 5:17; 2 Tim. 2:15.)

Guardian of Truth XXXI: 18, pp. 560-561
September 17, 1987