Truth Magazine

By Irvin Himmel

Where there is no vision, the people perish: but he that keepeth the law, happy is he (Prov. 29:18).

The first part of this proverb is quoted frequently and pretty generally misapplied.

Vision

The “vision” under consideration is not an object of imaginative contemplation or foresight. Sometimes when a preacher is trying to awaken brethren to the need for looking ahead, planning wisely, and showing some power of discernment, he reminds them that where there is no vision, the people perish. Admittedly, we need foresight and insight; we need to look ahead and think ahead; we need to try to envision what can be done by determination and faith.

However, the “vision” of this passage is divine revelation. The Hebrew word is chazon, meaning “vision, night-vision, or dream; prophetic vision; oracle or prophecy” (Wilson’s 0. T. Word Studies). It is synonymous with the word of the Lord. Note how the word is used in 1 Samuel 3:1. “And the word of the Lord was precious in those days; there was no open vision” (cf. 2 Chron. 32:32; Isa. 1:1).

The New International Version renders it, “Where there is no revelation, the people cast off restraint . . .”

Revelation Is Needed

The following are some of the reasons why mankind needs revelation from God:

(1) To understand the character of God. We would know nothing of God’s personal attributes and qualities of character if He had not revealed Himself. “In nature are clearly seen, God’s existence, wisdom, and power, but not his moral attributes. A knowledge of the true God has ever been the most pressing need of our race” (H.W. Everest, The Divine Demonstration, p. 29). We cannot “discover” God as one might find some scientific fact through experiments in a lab.

(2) To be in fellowship with God. By divine revelation we learn that sin separates us from God. We must depend on His word to learn how to obtain forgiveness of sins and be brought into spiritual union with Him. We cannot rely on personal fancies and feelings. “A religion based on mere feelings is the vaguest, most unreliable, most unstable of all things” (James Orr, The Christian View of God and the World, p. 20).

(3) To do the will of God. A servant cannot do his master’s bidding unless he knows his master’s wishes. We do not serve God out of animal instinct, intuition, or by following human plans. To serve God we must have direction from God. All through the ages Jehovah has revealed to mankind what He requires and expects.

(4) To know our purpose and destiny. Life is an unsolved mystery to people who reject God’s unveiling of His plan and purpose for us. The grave does not open its mouth to disclose what lies beyond. We need God’s revelation to understand the meaning of life.

Perishing People

Without vision, people perish. The Hebrew word for “perish” is para, meaning “to throw off, to let loose; hence to uncover, to make naked . . . ” (Wilson). It is the term used in Exodus 32:25, which says, “And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies).” The people had thrown off restraint, let themselves loose, or made themselves naked .

“Where there is no vision, the people are unrestrained. . .” (NASB). This means that in the absence of revelation from God there is confusion, rebellion, disorder, strife, vice, and loss of character.

“Where the revealed will of God, as expressed in His word, is not kept constantly in view, His people break loose from their allegiance” (A.F. Walls). “Out of touch with God, man loses his humanness, and thus goes wild, becoming little better than the animal world” (George Kufeldt).

How thankful we should be for the Bible and for faithful teachers! God has not left us to walk in darkness. His revelation is available to us.

It is unfortunate that thousands of souls ignore God’s word. They are without divine guidance by their own choice. No wonder they are perishing! No wonder they go wild! No wonder they make themselves naked! No wonder they show no vigilance in conduct! No wonder they plunge deeper and deeper into iniquity!

Key to Happiness

“. . . But he that keepth the law, happy is he.” The design of God’s word is to bless mankind. It is not enough that we have His revelation; we must heed it.

“But be ye doers of the word, and not hearers only. . .” (Jas. 1:22).

Guardian of Truth XXXI: 5, p. 134
March 5, 1987

By James R. Cope

For the Christian the Lord’s Supper is a confession. “For as often as ye eat this bread, and drink this cup, ye do show the Lord’s death till he come” (1 Cor. 11:26). The word “show” as here used simply means to declare, proclaim, or make known. This is what the apostle affirms of the Lord’s Supper. It is a confession.

What Does The Christian Confess In The Lord’s Supper?

1. He confesses the death of Jesus. This is what the passage says: “Ye do show the Lord’s death.” This memorial feast stands as a witness to the death of Jesus with all the implications that death entails. Whatever the Bible declares about the death of Jesus the Lord’s Supper attests. It affirms the historicity of His life, for had He not lived He could not have died. It affirms the historicity of His death and the benefits derived therefrom. Whether it be considered from the divine viewpoint or the human, the Lord’s Supper affirms whatever may be revealed about the purpose of Jesus’ death. If the sacrifice of His Son was necessary to the satisfying of God’s sense of justice in considering the reconciliation of sinful man, the Lord’s Supper testifies to this justice. If the giving of His Son was the expression of infinite love for a lost world, the Lord’s Supper bears witness to that love. If there must be a mediator between God and man, the Lord’s Supper affirms the sufficiency of Christ as that mediator. If a high priest is necessary in the divine scheme, the Lord’s Supper avows Jesus to be fitted for that office. If the sinfulness of man must be viewed in all its heinousness, the Lord’s Supper stands as a perpetual reminder of that sin and the infinite interest of Jehovah in its removal.

2. He confesses the second coming of Christ. “Ye do show the Lord’s death till he come. ” In the communion of the body and blood of Jesus (1 Cor. 10:16), the disciple looks forward as well as backward and has fellowship with the death of his Lord but not with a dead Lord. He eats and drinks with a living Lord, the one who was dead but is now alive forevermore, who, though dead, everything from the death of Christ till His second coming. It is the summit of faith upon which the Christian places his feet and with panoramic view sweeps everything before and after him. In it he connects the past with the future and rejoices at the prospects of his eternal redemption made real at the Lord’s second advent and made possible by the Lord’s sacrifice of Himself.

3. He confesses the validity of the New Covenant. When Jesus instituted the Supper He said, “This is my blood of the new testament, which is shed for many for the remission of sins” (Matt. 26:28). Luke’s record says, “This cup is the new testament in my blood, which is shed “dieth no more” for “death hath no more dominion over him. For in that he died, he died unto sin once; but in that he liveth, he liveth unto God” (Rom. 6:9,10). In the same line of thought Paul writes: “So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation” (Heb. 9:28). The Lord’s Supper, then, comprehends for you” (Luke 22:20). That the Old Covenant was to cease and a new one to be established was foretold by Jeremiah: “Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Israel, and with the house of Judah: not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of Egypt . . . but this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in ther hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more” (31:31-34). In Hebrews 8:8-12 Jeremiah’s prophecy is quoted by the Holy Spirit and the following comment made concerning it; “In that he saith, A new covenant, he hath made the first old” (8:13).

The foregoing passages establish the point that in God’s plan there are two covenants, the old and the new. The cessation of the old and the establishment of the new were both foretold by the prophet. The old covenant was dedicated with blood, and this blood foreshadowed the blood of the new covenant to be shed by Christ, as Hebrews 9:18-26 declares: “Whereupon neither the first testament was dedicated without blood. For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book and all the people, saying, This is the blood of the testament which God hath enjoined unto you. Moreover he sprinkled likewise with blood both the tabernacle, and all the vessels of the ministry.

And almost all things are by the law purged with blood; and without shedding of blood is no remission. It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; for then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.”

Hebrews 9:20 is a quotation from Exodus 24:8. The similarity between this statement by Moses at the dedication of the Old Covenant and the statement of Jesus when He gave the Lord’s Supper is readily seen. Note them: Moses – “This is the blood of the testament which God hath enjoined upon you” (Heb. 9:20); Jesus – “This is my blood of the new testament which is shed for many for the remission of sins” (Matt. 26:28). That the blood of Christ dedicated and made valid the new covenant is clear from the following: “But Christ being come a high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. For if the blood of bulls and of goats, and the ashes of a heifer sprinkling the unclean, sanctifieth to the purifying of the flesh; how much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?” (Heb. 9:11-14) It is the blood of Jesus, then, that makes the new covenant valid and thus purges its subjects from sin, sanctifies, and makes them meet for the Master’s use, “for by one offering he hath perfected forever them that are sanctified” (Heb. 10:14).

In his observance of the Lord’s Supper, then, the Christian confesses the validity of the new covenant because the blood of Christ is that which gives power and effectuality to it. In this feast he bears witness that every thought of his heart, every word of his mouth, and every deed of his life, prompted by his relationship to the testator of the New Covenant, is registered with approval in heaven. Not because of any inherent righteousness within the person who performs such deed-but because of the righteousness transmitted to the New Covenant by the testator of it, is his approval possible. It is with this consciousness that disciples should partake of the sacred feast. “But let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body” (1 Cor. 11:28,29).

4. He confesses the existence of the kingdom. At the giving of the Lord’s Supper Jesus said, “I will not drink henceforth of this fruit of the vine, until that day I drink it new with you in my Father’s kingdom” (Matt. 26:29). From this we conclude that the Lord’s Supper was to be a feature of His kingdom. Wheresoever, therefore, we find the observance of the Lord’s Supper by those for whom it was intended, we find the kingdom of God. Acts 20:7 shows the disciples at Troas observing the “breaking of bread” and 1 Corinthians 10:16 and 11:20-30 reveal the church at Corinth communing with Christ in the Lord’s Supper. The kingdom existed, therefore, for the Lord’s Supper was observed.

5. He confesses the identity of the kingdom and the church. The Supper was to be in the kingdom, but 1 Corinthians 11 shows the “church of God which is at Corinth” (1 Cor. 1:2) participating in its observance. Unless, therefore, it can be shown that the Lord’s Table was removed from the kingdom and placed in the church, we necessarily conclude that the church and the kingdom are identical in their ruler, citizenship, and law. Christ is the king of the kingdom and head of the church; Christians are citizens in the kingdom and members of His church; the apostles’ doctrine is the law of the kingdom and the rule of the church, and it was the apostles’ doctrine which gave direction concerning the proper observance of the Lord’s Supper in the church at Corinth. Jesus said, “I appoint unto you a kingdom – that ye may eat and drink at my table in my kingdom” (Lk. 22:29,30). 1 Corinthians 10:21 shows that the church of Christ cannot partake “of the Lord’s table and the table of devils” at the same time, thus not only identifying the church and the kingdom again through the Lord’s table, but also identifying the kingdom of God (Matt. 26:29) with the kingdom of Christ – “my kingdom” (Lk. 22:30).

When Does The Christian Make This Confession?

The text says, “As often as ye eat this bread and drink this cup, ye do show the Lord’s death till he come.” How oft is “as often”? This question is answered in the New Testament by the practice of the disciples regarding the observance of the Lord’s Supper.

When Jesus gave the Great Commission He told the apostles to baptize those taught “teaching them (the baptized ones) to observe all things whatsoever I have commanded you” (Matt. 28:18-20). If the apostles followed the Lord’s instructions, whatever the church (baptized ones) practiced in its assembly, it practiced at the apostles’ instructions. Acts 20:7 shows that “upon the first day of the week” the disciples at Troas “came together to break bread.” This church had been planted according to the apostles’ doctrine and hence had been instructed not only in what was to be done with reference to the Lord’s Supper but when it was to be done also. It was the “first day of the week,” the record declares.

The presence of Paul in the meeting and participation in that service is proof positive it was by apostolic approval and instruction that the first day of the week was the day peculiar to the observance of the Lord’s Supper. This point is further enhanced by the fact that Paul and his company waited in Troas seven days after arriving there before having opportunity to “break bread.” The purpose of the assembling was to “break bread” and the assembling occurred on “the first day of the week.” Had there been no “breaking of bread” in that assembly there is no reason to think there would have been an assembly of any kind by the disciples on “the first day of the week.” The same verse in the New Testament that authorizes Christians to meet together at all on the Lord’s Day shows unmistakably the primary design of their assembling – that which brought them together. While teaching, prayer, and other acts of edification undoubtedly characterized the meeting once it had taken place, the fact remains that the object of their assembling was “to break bread,” to observe the Lord’s Supper. Since the first day of the week came every eighth day and since every week has a first day, we conclude that 66as often” as the first day of each week came, each first day the disciples assembled to break bread. On the first day of the week, each week, and every week, like the brethren at Troas, disciples now come together “to break bread” and thus “show the Lord’s death till he come.”

Guardian of Truth XXXI: 5, pp. 129, 139-140
March 5, 1987

By Hoyt H. Houchen

Question: Please explain 1 John 3:19-21.

Reply: The passage of Scripture under consideration (1 Jn. 3:19-21) reads: “Hereby shall we know that we are of the truth, and shall assure our heart before him: because if our heart condemn us, God is greater than our heart, and knoweth all things. Beloved, if our heart condemn us not, we have boldness toward God. . .”

The first thing we need to notice is that the apostle is informing his readers that they should have assurance or boldness. This boldness is based upon doing the will of God – obeying His commandments. This fact is stated in the next verse (v. 22). Here John writes: “and whatsoever we ask we receive of him, because we keep his commandments and do the things that are pleasing in his sight.” We have assurance when we keep God’s commandments. We are not to suppose that God grants our every prayer request unconditionally. This is not what John is saying. What he is saying, is that the petitions which are granted to us are those which are in harmony with His will, and because we are keeping His commandments.

Verse 19 begins with the word “hereby,” i.e., in view of what has been written in verse 18. It reads: “My little children, let us not love in word, neither with the tongue; but in deed and truth.” Love is demonstrated, not by mere words, but by action. Jesus said to His disciples: “If ye love me, ye will keep my commandments” (Jn. 14:15). We must remember, then, that the boldness or assurance that is emphasized in these verses is dependent upon our keeping the commandments of God. Thereby we can know that we are of the truth. Jesus before Pilate said: “Every one that is of truth heareth my voice” (Jn. 18:37). Thus by our knowledge of the truth and by our practice of the truth, our hearts are assured. The word “assure” is from the Greek verb peitho which means “to persuade, i.e. to induce one by words to believe. . . to cause belief in a thing” (J.H. Thayer, Greek-English Lexicon, p. 497). The heart of one is assured or persuaded by the truth, producing a genuine love for God and others in word and deed.

In verse 20 the writer then says, “because if our heart condemn us, God is greater than our heart, and knoweth all things.” When does our heart “condemn” us? It is when we have some doubt or uneasiness (due to our imperfections) that we are pleasing God. The honest heart is aware that we all sin. But keep in mind that John is addressing Christians, not depraved men whose hearts are hardened. Children of God, although having assurance, may sometimes or even often doubt that they are living up to the measure in their lives that God desires. But “God is greater than our heart and knoweth all things.” He knows us better than we know ourselves. He will rule upon all of our thoughts and conduct and He will judge us upon the basis of His standard of right and wrong. That standard is His word (Jn. 12:48; Acts 17:31). He is aware of all of our failures and short comings. He knows our spiritual state. He is a righteous judge and will do right (Gen. 18:25).

“Beloved, if our heart condemn us not, we have boldness toward God” (v. 21). We have boldness from God when we do His will, as we have stated. In addition, we have the approval of our own heart. Our heart, or conscience, sits as a judge or witness upon our moral actions. When our moral actions result from what God teaches us in His word, then God approves us and our heart also approves us. This gives us great boldness. When we as Christians realize that we have sinned, we are to repent and pray (Acts 8:22; 1 Jn. 1:9), knowing that “we have an advocate with the Father, Jesus Christ the righteous” (1 Jn. 2:1). We are thankful that God has provided us with these conditions. When we comply with them we can also be thankful that we can trust in His mercy and compassion to save us. This is “blessed assurance” about which we sing., It is the assurance Paul had after he had “fought the good fight, finished the course and kept the faith.” He expressed his assurance in the words: “henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, shall give to me at that day, and not to me only, but also to all them that have loved his appearing” (2 Tim. 4:8). Every child of God has such confidence when he does the will of his heavenly Father.

Guardian of Truth XXXI: 5, p. 133
March 5, 1987

By Donald P. Ames

In our last article we discussed the misuse some make of Proverbs 23:13-14. We noted that God expects us to be fair; and to have love, mercy, and pity in dealing with our children. We further note that if we made more effort in instructive discipline, corrective discipline would not be as frequently required of us. Now, let us note some guidelines that can be helpful in applying discipline.

First of all, while spanking may be a scriptural method of discipline, it is not the only way to discipline (i.e.: it is not an exclusive method). Every child is different, and some may respond to a hard look or word of rebuke just as easily (just as we withdraw fellowship spiritually for church discipline – not just hit them over the head with a club). Some, having become used to constant discipline, do not pay any attention at all to it, but may respond quickly to a show of affection – or to the loss of TV for an evening or to “write 10 times. . . . ” Others can be motivated with special privileges (“Get his done for me, and you can go special this week end”), but one must beware that you do not get caught up in the trap of having to bribe to get anything done. Sometimes, a special hug and being told how much a good job done means does more than any other reward can do! God also motivates us with both the fear for not obeying and a response to the love He manifested to us too (Matt. 25:46; 1 Jn. 4:10-11).

When corrective discipline is required, where possible, it should be done immediately. This is important for several reasons: (1) To the child. If we merely threaten, then never do, a child soon assumes there will be no consequences (Eccl. 8: 11). Or, maybe they will conclude that they can talk their way out of the discipline if given enough time and get their own way regardless. Or they may decide that since they have it coming, why not get away with all they can in the meantime and make it “worthwhile.” (2) To the parent. This prevents you from allowing many little things to keep building up to the point you are pushed into over-reacting by compensating for “all those other things” when you finally do respond, and maybe punishing far more than the deed done deserves. It may also reduce the need for such when it is learned you mean what you say.

Punishment should be in proportion to the thing done. A lamp is a lamp is a lamp. But one broken because you tripped over a foot-stool or accidently bumped it while using the vacuum is not the same as one broken because you wouldn’t quit throwing the ball in the house. An egg broken is not parallel in punishment to a priceless vase. Make the punishment fair and in proportion to the problem at hand – not to all they have done in the last month. Also be sure the problem is that they are really bad and/or disobedient, and not that you are tired and/or have had a bad day at work.

Another point is that pre-planning our punishment can help us avoid “losing control.” Do not merely “react,” but properly weigh and evaluate what is a fair response. If we have pre-determined the punishment is “1 swat,” “3 swats,” or “6 swats,” and then anger begins building and we’d like to give another “39 swats,” quit where you decided in advance regardless. This will not only help you exercise self-control, but avoid getting “out of control.” It is also a good way to avoid over punishing. (“For not doing the dishes, you can’t go anywhere for a whole month.” Now, really?)

Do not make broad, unfair accusations that are not germane to the issue at hand (“You never do anything I tell you to do”). Nor should you, make unfair comparisons with other family members. (“Why can’t you show half the intelligence of your brother?”) Destroying one’s self respect and confidence – is another “no-no” (“You never could do anything right”). Not only is it usually untrue, unkind, and unfair; but it breeds resentment and rebellion – not the desired change. Treat them as you would like to be treated by your boss or companion (Matt. 7:12).

Do not go against your companion! Children quickly learn to play one parent against the other. Support your companion’s decision – and if there are differences, discuss them later in private. If a child learns he can play one parent against the other, the weaker one will become “fair game” for bargaining against the other and a constant effort to wear down to get what they want (and probably do not deserve, if being corrected).

Lastly, always let it be known you still love them, and why they have to be corrected. “It hurts me more than it does you” is often true, and is a statement only a parent can appreciate. But, if we fail to manifest that love, and show only anger and/or carry a grudge for a week, the child responds accordingly. A poor example has been set before him, and barriers erected instead of torn down. Be ready to forgive later when they come around – just as God forgives us (Psa. 130:3; Ezek. 33:11; 1 Jn. 1:9).

May these random thoughts help all of us be better parents in fulfilling the role God gave us. They have helped me in getting them together, and if they have profited you half as much, the effort has been indeed worthwhile.

Guardian of Truth XXXI: 4, p. 116
February 19, 1987