Truth Magazine

By Mark Mayberry

Introduction

Babylon, an ancient city-state famous for its magnificence and culture, was located on the banks of the Euphrates River in the region of Shinar. Babylon is mentioned over 250 times in the Bible. Biblical writers often portray this ancient capital of Babylonia as archetypal of pagan idolatry.

The city of Babylon was situated along the Euphrates River about 300 miles northwest of the Persian Gulf and approximately 30 miles southwest of modern Baghdad in Iraq. At one time, the Euphrates flowed through the midst of the city. However, as rivers are often wont to change their course, today the river runs somewhat east of the ancient city.

In the Hebrew language, the name Babylon is derived from the root Babel, meaning “to confound or confuse,” and has reference to the confusion of tongues that occurred at the Tower of Babel (Gen. 11:9). The Genesis account says the ancient prehistoric city of Babylon was founded by Cush and the followers of Nimrod (Gen. 10:8-10).

Her History

The storied history of Babylon can be divided into two distinct periods: The Old Babylonian Kingdom which dates from 1830-1550 B.C., and the New Babylonian Empire which dates from 626-539 B.C. The great Hammurabi, remembered for the ancient code of law that bears his name, is associated with the first period, while King Nebuchadnezzar is identified with the second.

Babylon did not play a significant role in Bible history until she reached the Neo-Babylonian Period. The Bible refers to Babylon, the capital of Chaldea, as “the beauty of kingdoms” and “the glory of the Chaldeans’ pride” (Isa. 13:19). The Chaldean empire is also known as the Neo-Babylonian empire. Its leaders include Nabopolassar, Nebuchadnezzar II, Evil-Merodach, Neriglissar, and Nabonidus. However, the most famous and successful of all these rulers was Nebuchadnezzar.

Nebuchadnezzar II, the son of Nabopolassar, ruled Babylon from 605-562 B.C. During his days, Babylon reached the zenith of her power and glory. Nebuchadnezzar was a skillful builder and master administrator as well as mighty conqueror.

From a biblical standpoint, Nebuchadnezzar is remembered for having deported the nation of Judah. His army first marched into Palestine in 606/605 B.C. At this time, the first group of Jewish nationals was taken into Babylonian captivity. Daniel was numbered among the leading citizens who were exiled at this time.

His army returned in 597 B.C. The first Babylonian attack on Jerusalem occurred on March 15-16 of that year, as recorded in the Babylonian Chronicle, a contemporary cuneiform text. After Jerusalem fell, Jehoiachin, the king of Judah, and 10,000 captives, including Ezekiel, were taken as prisoners to Babylon.

For about eight years the Jews endured the Babylonian yoke and paid tribute to Nebuchadnezzar. However, in 589 B.C., Zedekiah rebelled against the king of Babylon, perhaps trusting in the Egyptian promises of military aid. Nebuchadnezzar and his army marched against Jerusalem and besieged the city for about two years. Finally, in July of 586 B.C., the wall was breached and the Chaldean hordes poured into the city. After the smoke had cleared, the city lay in ruins. Solomon’s temple was razed to its very foundation, and nearly all the Jewish inhabitants of Palestine were carried away into exile. Such was the severity of God’s judgment upon his wayward people.

Her Grandeur

The city of Babylon did not reach the height of its glory until the reign of Nebuchadnezzar (Dan. 4:30). He spent lavish sums of money in splendid building programs. His brilliant city included vast fortifications, famous streets such as the Processional Way, canals, temples, and palaces. The Ishtar Gate, which led into the city through the double wall fortifications, was decorated with rows of bulls and dragons on enameled brick. Likewise, the walls of Nebuchadnezzar’s throne room were covered with enameled brick. During his days, the towering ziggurat was rebuilt. Nearby was the temple of Marduk, the patron god of Babylon. Not far distant were the hanging gardens of Babylon, which the Greeks considered one of the seven wonders of the ancient world.

According to the Greek historian Herodotus, who wrote in the 5th century B.C., Babylon lay in the shape of a huge square, surrounded by 60 miles of walls, the greatest of which was 300 feet high and 87 feet wide. Within these walls, the streets of the city ran at right angles to each other. These boulevards were lined with houses that stood three to four stories high.

Archaeological excavations that occurred between 1899 and 1917, and then again after 1958, have revealed much about this enormously wealthy city. While the description of Herodotus was somewhat exaggerated, the city was all the same quite impressive. The walls were about eleven miles long with a total of eight or nine gates. The outer wall was 25-feet thick and the inner one was 23-feet thick. Watchtowers stood 65 feet apart on the walls. Archaeologists estimate that the population of greater Babylon (i.e., the walled city and its suburbs) in Nebuchadnezzar’s day was approximately 500,000.

Her Sin — Lust of the Flesh

Babylon followed after the lust of the flesh. In particular, she is condemned for her “sensuality” (Isa. 47:8-11). This Hebrew word, which means voluptuousness, comes from the root word eden, which not only describes the garden home of Adam and Eve, but refers to that which is luxurious, dainty, and delightful (2 Sam. 1:24; Ps. 36:8; Jer. 51:34). Fleshly lusts could be easily indulged in Babylon (Dan. 5:1-4). While it was customary for all who dwelt in the palace of Nebuchadnezzar to eat the king’s choice food and wine, Daniel and his friends determined that they would not defile themselves with such (Dan. 1:5, 8).

Lust of the Eyes

Babylon followed after the lust of the eyes. Motivated by grasping rapaciousness, she conquered many weaker neighboring kingdoms, thus acquiring their wealth and land. Although Babylon served as the arm of God’s avenging wrath, nevertheless, she enjoyed her role too much. Her capacity for violence and bloodshed was unrestrained (Isa. 14:3-6). Thus Babylon would be held guilty for her savage cruelty (Hab. 1:1-11).

The Pride of Life

Babylon was condemned for her pride. Called “the beauty of kingdoms, the glory of the Chaldeans’ pride,” nevertheless, she would be overthrown and brought low (Isa. 13:19-22). Although Babylon was lifted up to the heavens, yet she would be humiliated and disgraced, stripped of her eminence, excellence, and glory (Isa. 14:11-15). God would judge her haughty and arrogant spirit (Jer. 50:29-32).

Her Overthrow — Old Testament Prophecies

Babylon was the focus of many Old Testament prophecies. In particular, Isaiah and Jeremiah predicted the downfall of the city of Babylon (Isa. 13-14; Jer. 50-51). This sentence would be administered against Babylon because of her overweening pride, her depraved sensuality, and her cruel violence. She would be completely overthrown, never to rise again (Isa. 13:17-22; 14:16-23).

These prophecies were clearly fulfilled. In 539 B.C., Babylon was conquered by Cyrus, leader of the Medo-Persian alliance. Herodotus says that the army of Cyrus diverted the Euphrates River and then marched up the   riverbed under the city walls. Babylon fell without a fight. Afterwards, the city of Babylon began to slowly decay. Xerxes plundered it. Alexander the Great thought to restore it, but the cost proved prohibitive. The city soon thereafter fell into ruins and was re-taken by the desert. Babylon was never to be revived. Today, the ruins of this ancient city stand as an eloquent testimony to the passing of proud empires and to the providential hand of God in history.

New Testament Symbolism

Thus, considering the history, grandeur, and transgressions of Babylon, it is not surprising to find this city used as a symbol in the Book of Revelation. As ancient Babylon had been noted for cruelty, oppression, and wickedness, so also the Imperial City of Rome had a similar reputation in the New Testament era (Rev. 18:1-3). Christians were suffering persecution from the Roman Empire. Nevertheless, God is still in control. Even as the capital of Chaldea was ultimately overthrown (Isa. 21:6-9), so Rome was also destined to fall (Jer. 50:9-13; Rev. 14:8).

Her Seductiveness — Wrong Approach

King Hezekiah foolishly sought to impress the ambassadors from Babylon by showing them all the treasures of  his house (Isa. 39:1-8). We make the same mistake whenever we try to impress the world. Many would replace the preaching of the cross with a message that is more popular, more positive, more pleasant, more palatable. They sacrifice gospel preaching on the altar of pop psychology. They appeal to the world through the lust of the flesh (through emphasizing food, fun, frolic), the lust of the eyes (through emphasizing impressive and imposing facilities), and the pride of life (through emphasizing a self-esteem stroking, self-affirming philosophy). Instead of fire and brimstone, they minister to the hearer’s felt needs. Yet, all such compromises are doomed to failure (1 Cor. 1:18-31). We need to quit trying to entertain the goats and get back to feeding the sheep. Gospel preachers have been given a sacred charge: They must preach the word! With courage and conviction, they must reprove, rebuke and exhort with all authority (2 Tim. 4:1-5).

Right Approach

In closing his first epistle, Peter said, “She who is in Babylon, chosen together with you, sends you greetings” (1 Pet. 5:13-14). It matters not whether Peter was referring to saints in Mesopotamia or saints in Rome. Either way, the people of God must learn how to live in the world, and yet remain apart from the world (John 17:14-17). No matter how impressive Babylon may seem, the people of God must maintain their distinctiveness. God demands our full allegiance, and will not countenance divided loyalties (Rev. 14:6-13). We must come out and be separate (2 Cor. 6:14-18; Rev. 18:4-5).

Conclusion

Thus we have examined the history, grandeur, sin, overthrow, and seductiveness of Babylon. The lessons are many: God still rules in the kingdoms of men (Jer. 27:5). Righteousness still exalts a nation, but sin is still a disgrace to any people (Prov. 14:34). Apart from God, all human accomplishments continue to be vanity and striving after the wind (Eccl. 1:2). Satan still would tempt us through the lust of the flesh, the lust of the eyes, and the pride of life (1 John 2:15-17). Let us not be seduced by the deceitfulness of sin (Heb. 3:13). Rather, let us resolve to fear God and keep his commandment, recognizing that this is the whole reason for our existence (Eccl. 12:13-14).

Sources 

Nelson’s Illustrated Bible Dictionary, s.v. “Babylon.”
The New Unger’s Bible Dictionary, s.v. “Babylon.”
The New Unger’s Bible Handbook, 198-200.
The Revell Bible Dictionary, s.v. “Babylon.”

516 West House St., Alvin, Texas 77511
Truth Magazine Vol. XLIV: 4 p10 February 17, 2000

In the beginning God created the heaven and the earth (Gen. 1:1). So opens the most popular book in the world. The first verse also opens the book of Genesis, the record of man’s beginnings. One might think that such a book would open with a reasoned defense of why man should believe in God. It does not. Rather, it assumes the existence of God and begins with an account of creation. The creation narrative cannot be separated from the Bible without undermining its foundation. Rejecting the creation narrative would undermine the following doctrines: • A belief in God as the Creator. Derivatives of the word “create” occur 106 times in the Bible (create — 54; creation — 6; Creator — 5; creature — 41). God’s authority over man is tied to his being man’s creator. John said, “Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created” (Rev. 4:11). • The divine origin of the soul of man. Not only does man have a soul, but he also possesses free will — a will that can be subjected to the Devil’s temptations and choose to obey or disobey God. • The origin of sin. The book of Genesis reveals to us what sin is and what are its consequences. • The role of man and woman. Paul ties the headship of man to the order of God’s creating male and female (1 Tim. 2:13-14). • The institution of marriage. Jesus related God’s original plan for husband and wife to have a lifelong commitment to each other to creation (Matt. 19:1-12). • The scheme of redemption is tied to the creation narrative of Genesis 1-3. The role of the serpent, the great tempter of man, is revealed in this account. The origin of sin and what its consequences are for mankind are revealed in this narrative. Man’s hopelessness because of his sin reveals man’s need for a Savior who is the “seed of woman” and who crushes the head of that serpent (Gen. 3:15). This interpretation of Genesis 3:15 is confirmed by Romans 16:20 — “And the God of peace shall bruise Satan under your feet shortly” (Rom. 16:20). • The week as a division of ordered time is derived from the creation week. This list could probably be much extended, but this suffices to establish this point: Genesis lays the foundation on which the whole Bible and God’s work of human redemption is built. If one starts tampering with this foundation, he undermines the whole scheme of human redemption. Under a different metaphor, the story of human redemption is a garment woven from one thread. If one unravels a single thread of that garment, he unravels it all! The book of Genesis is one of the most important books in the Bible because it forms the basis of all revelation. It is necessary to account for the moral condition of man and his consequent need of redemption by Christ. The book of Genesis is the root whose trunk extends through all Scripture. Therefore, one must treat with utmost seriousness any attacks on the creation narrative. 

The Interpretation of Genesis 1

In recent times, liberal Bible scholars (modernists) have addressed Genesis 1 as a cosmogony of the same order as non-inspired cosmogonies, such as the Enuma Elish of the Babylonians or those of the Grecian mythologies. The usual approach is to say that the author of the Genesis narrative (whether the E document of Gen. 1 or the J document of Gen. 2) borrowed from and revised these cosmogonies to write a revised version consistent with monotheism. Not believing the book of Genesis to be the work of the historical Moses, the creation narrative is usually thought to have been produced by some unknown author of the 8-7th century B.C. and pawned off as the work of Moses. The rejection of the Genesis narrative as history results in treating the creation narrative, the flood, and other miraculous things in Genesis as myth.

Another group of scholars, usually described as “harmonists,” try to harmonize the Bible account of creation with the latest pronouncements of late twentieth century geology, paleontology, and other scientific disciplines that have accepted evolution and its old earth (thought to be over 4.5 billion years old). The harmonists disagree on what things they will try to harmonize (the age of the earth, a universal or local flood, the Tower of Babel, etc.), but all of them start from the same place. They have more confidence in the pronouncements of science than in the historicity of the Genesis narrative when given its most natural meaning. So, Genesis must be made to harmonize with late twentieth century science, rather than allowing the theories of science to be judged by the Genesis narrative.

I am among those Bible students who believe the Genesis narrative is an historical account of God’s creating the world in six days. I believe that this is the most obvious meaning that the language of Scripture communicates to the average man. The modernists make no effort to re-interpret the Genesis narrative; they believe that it contradicts modern science, that it cannot be harmonized with science, and that science is right and Moses was wrong. Modernists join hands with those who believe in the literal account of creation in telling the “harmonists” that they are twisting and perverting the text of Genesis in an obvious effort to bring it into harmony with science and to the distortion of the obvious meaning of the words of the Bible.

Genesis 1:1 Answers Many Theological Questions

The very opening verse of Genesis denies a number of philosophies and theologies that are presently being taught. Consider the following:

• Genesis 1:1 denies atheism and humanism. The Scripture begins, “In the beginning God . . . .” The Bible accepts the existence of a divine creator, the being of God. Any philosophy that excludes God is contrary to revelation and wrong.
• Genesis 1:1 denies polytheism. The statement of Scripture is that God created the heavens and the earth. This stands in stark contrast to the pagan accounts of creation. The Enuma Elish, for example, relates that the body of Tiamat was torn into two pieces by Marduk for the creation of the heaven and earth. The Grecian mythologies depict a pantheon. The opening verse of Genesis affirms the oneness of God.
• Genesis 1:1 denies materialism. The philosophy of materialism believes that matter is eternal and that there is no operation on matter by an outside force such as God. But the creation account denies the eternity of matter.
• Genesis 1:1 denies pantheism. The doctrine of pantheism makes all of creation a part of God; the tree and the mouse are divine, as a part of God’s being. But Genesis 1:1 separates God from his creation. God exists independently of his creation.
• Genesis 1:1 denies fatalism. Fatalism believes that the world is not operated by the unguided and chance collisions of the molecules of atoms. The Scriptures teach that the world is directed by an omnipotent and omniscient God.

Conclusion

One’s beliefs about Genesis 1 reflect to a great degree his belief about the inspiration and authority of the Bible. The doctrine of Bible inspiration declares that God supernaturally revealed to its authors the very words of God himself (2 Tim. 3:16-17). Because the Bible is God’s inspired revelation, it has authority over man. What it speaks on creation carries greater weight than the pronouncements of the educated of any age, including our own and those in the future. When men begin allowing the pronouncements of scientists to have greater weight than the inspired word of God, they have crossed a significant bridge in their thinking which takes them down a road away from God. The one who crosses such a bridge will never be the same again until he repents and retraces his steps. His continued journey may lead him to re-interpret Genesis as a local flood, the Tower of Babel as a myth, and to who knows where else. 

If we believe in the inspiration of Scripture, let us accept whatever it teaches. This is not to imply that we should not examine every word in that text to see what its meaning is; indeed, the belief in the inspiration of Scripture forces us to work to understand what that revelation is saying. But, when those words are clearly understood, they must be accepted as the truth, without regard to what modern philosophers and scientists may assert.
6567 Kings Ct., Avon, Indiana 46123 mikewillis1@compuserve.com

People familiar with the Thayer Street congregation in Akron, Ohio, have known of the church’s decline in number for the last several years. As with other situations of this kind, their concern about this matter has caused them to wonder what could be done to stay the decline and to reverse the situation. The factors leading to this decline were such that little could be done to overcome its full force. The aging of the church’s members and the natural decline of a neighborhood cannot be quickly or easily dealt with.

During a recent visit to Thayer Street, this writer joyously observed the turnaround that has begun there. On many occasions he has visited the congregation to preach or simply to meet with the Christians, because of family connections going back to the 1960s. What was once a vibrant church became, in more recent years, “a shrunken hull of what it once had been.” It appeared that almost irresistible forces were working to undermine the work and to deplete the numbers. Neither doctrinal error, immoral conduct, complacency, nor contentious attitudes provided the impetus to this downward spiral. The usual, valiant effort of the elders and the other members of the body continued in the face of discouraging circumstances. For some years it   really seemed to some in the church that the end was approaching, when it would be wise for the people to go their separate ways and join with other Christians in the Akron area. Efforts to reach the people of the North Hill community had been made at different times, with little encouraging result. The number fell to the point that Wednesday night attendance was sometimes in the high 30s. What could be done? This question occupied the minds and prayers of many.

It is hoped that this article highlighting the turnaround of one congregation will provide both information and encouragement easily dealt with.

During a recent visit to Thayer Street, this writer joyously observed the turnaround that has begun there. On many occasions he has visited the congregation to preach or simply to meet with the Christians, because of family connections going back to the 1960s. What was once a vibrant church became, in more recent years, “a shrunken hull of what it once had been.” It appeared that almost irresistible forces were working to undermine the work and to deplete the numbers. Neither doctrinal error, immoral conduct, complacency, nor contentious attitudes provided the impetus to this downward spiral. The usual, valiant effort of the elders and the other members of the body continued in the face of discouraging circumstances. For some years it   really seemed to some in the church that the end was approaching, when it would be wise for the people to go their separate ways and join with other Christians in the Akron area. Efforts to reach the people of the North Hill community had been made at different times, with little encouraging result. The number fell to the point that Wednesday night attendance was sometimes in the high 30s. What could be done? This question occupied the minds and prayers of many.

It is hoped that this article highlighting the turnaround of one congregation will provide both information and to preach the Word from the Thayer Street church. One of the sources from which Thayer Street has long drawn its strength has been its elders. Some good and godly men, including the present shepherds, have stood firmly for right and against wrong, thereby strengthening the congregation to withstand the contrary winds that would blow.

In the 1970s retiring members of the church began moving to the South and Southwest, leaving open spaces in many instances. Over the next two decades this trend continued, with the added effect of many deaths in the aging group. Some moved from the neighborhood to more desirable neighborhoods and attended elsewhere. For many years some had driven to Thayer Street from other parts of the Akron area, but the profound difference that soon became discernible was that many were driving some distance and few living in the neighborhood. The effect of these changes, first subtle but later pronounced, was a depletion of the number of people in the church.

Changes in the Late 1990s

During that recent visit to Thayer Street, the changes were remarkable. While there are not as many classes as there once were, those classes now meeting have many more people in them than just a few years ago. Many more young people and young adults now make up the group at Thayer Street. The number now reaches from the high 70s to the 90s. The contribution now makes it possible for the congregation to extend its influence even further, as it once did. What factors contributed to this turnaround?

It is this writer’s understanding that a class held at the home of the Morris Normans, then working with the Barberton church, deserves some credit for its part in allowing the young people of the area to meet for study, singing, and visiting. Five or six Thayer Street young people participated in this class; out of it came more zealous and diligent Christians.

One young man who deserves particular mention for his role in encouraging other young people to come to Thayer Street, even some college friends who moved from other states to work in Akron, is Kenny Pitman. Some close to the scene credit him for much work in this area.  

Some of the “native” young people from Thayer Street have worked to convert their friends and school associates, with good effect. Even now such an effort is being made.

With no desire to disparage any of the good and faithful men who have preached the gospel there, mention must be made of the present preacher — Don Wright. He came into a quite difficult situation and has worked much to help overcome it. He has related well to all of the people — young and old, mature Christians and new converts, and the lost. His work with the college and young married people’s class has been a bright star in the work in recent years.

While this article stresses human activity, it is incorrect to think that such, apart from God’s blessing, can accomplish anything. People are needed to plant and water, but God alone can give the yield (1 Cor. 3:7). Never try to eliminate the divine part, and never forget to include it! Saints have often failed to pray as they ought. 

Lessons to Be Learned
There can be progress in difficult situations, if we do not allow discouragement to overcome us. Faith in God’s promises and persistent prayer will bring about growth, when combined with sowing the seed of the kingdom (Matt. 13:23). May we never fail to trust God to do what he has promised. We must be optimistic!

Growth can take place without the fads and gimmicks that have been favored so much in recent years. Building gymnasiums, offering community-interest classes, and feeding the body will never achieve what God desires in a local church. No one can ever improve on God’s means and methods. When we faithfully use the Scriptures to convert the lost and to plant local churches, we are doing all that God wants us to do and all that we should desire to do (1 Tim. 3:15f).

The Lord’s people must view their connection with a local church as a “giving” one instead of a “getting” one. They need to be part of a work to help, not just to be helped. At times they need to join forces with small works, even when they do not have a desirable number of children for all the classes. When they take their own children there, there will be more children for the classes, so that others will be more interested in casting their lot with them in the future. Many congregations would never have begun with the spirit of “getting.” Just as Jesus came to serve, not to be served, so must each of us seek to serve a need. Is it possible that you are more needed elsewhere?

Faithful, effective elders can fortify members over many years to have the spiritual stamina needed for the “lean times.” Possibly this is one of their most needed works. Every congregation will pass through some trying experiences, some unavoidable and others inexcusable. Spiritual growth is part of the equipping of the saints to be managed by spiritual shepherds (Eph. 4:11ff).

It is hoped that this review of the Thayer Street situation will bring enlightenment to the mind, determination to the will, and joy and hope to the heart. While it probably is true that some churches need to disband and go elsewhere, others need to hold to God’s unchanging hand and keep on. It is clear, however, that some special people with certain abilities are needed in such situations to achieve special results. May each one do his best to obey the Lord, depending on him to bless as he sees fit.

By Marc W. Gibson

“Let no corrupt communication proceed out of your mouth, but what is good for necessary edification, that it may impart grace to the hearers” (Eph. 4:29). This command from the apostle Paul is one of several that he gives concerning the activity of a Christian who is “renewed in the spirit of your mind, and . . . created according to God, in righteousness and true holiness” (vv. 23-24). Since God is holy and righteous, the Christian is to be holy in all conduct (1 Pet. 1:15-16), and to practice righteousness (1 John 3:7). Holy conduct results from a heart that is clean and pure. Unholy conduct portrays a heart that is full of filth. One of the quickest ways that a person can demonstrate the condition of his heart is to open his mouth and talk.

Filthy speech is condemned as one of the “members which are on the earth . . . But now you must put off all these: anger, wrath, malice, blasphemy, filthy language out of your mouth . . .” (Col. 3:5, 8). This shameful speech “denotes any kind of base utterance, the utterance of an uncontrolled tongue” (Vine). It is obscene and impure, and should not be “named among you, as is fitting for saints; neither filthiness, nor foolish talking, nor coarse jesting, which are not fitting, but rather giving of thanks” (Eph. 5:3-4).

The Pervasiveness of Filthy Speech

The problem of filthy speech is made all the worse due to its pervasiveness. It is a common rite of passage for young men to start talking filthy like their older male relatives and friends. Various forms of modern media are filled with it. Most of what is offered on our televisions and in theaters is overflowing with suggestive and filthy language. It is used so freely because it easily elicits attention, shock, and laughter. People who are normally shy about using gutter language will gladly pay to hear someone spew verbal garbage. The Christian in the workplace is often subjected to trashy talk and foul language in personal conversations and meetings. Innocent sporting events are ruined by fans who express themselves with obscene gestures and chants. Popular books and magazines deliver to the mind’s eye the crass cursing and swearing of the world. Nearly everywhere one goes, the eyes and ears are bombarded with crude language that appeals to the sensual and the base things of this earth, not to mention the constant blasphemy of taking God’s name in vain. What is the Christian to do?

How to Deal With This Serious Danger

The danger involved is not insignificant. Filthy language comes from filthy sources, and we can easily become acclimated to such filth. The Christian must not allow his inner person to find any comfort, excitement, or humor in such communication. We would be sickened at the thought of eating rotten food, yet Jesus identified true defilement as that which comes out of the mouth: “But those things which proceed out of the mouth come from the heart, and they defile a man” (Matt. 15:18). Our mind must filter what comes into our eyes and ears daily. This necessitates that we first clean out the filth that may already be in us. “Therefore, having these promises, beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God” (2 Cor. 7:1). The blood of Jesus cleanses us from all sin and unrighteousness, both for the penitent believer who is baptized into Christ, and for the Christian who confesses his sins (Acts 22:16; 1 John 1:7-9). A person that is filled with Christ and his word has the best defense against the contamination of filthy speech. An immediate and repulsive reaction will result against anything that would threaten the Christian’s spiritual life and hope. We must not make excuses while we absorb such filth; we must do whatever we can to get away from it or stop it. Uncomfortable situations may result, but this is nothing compared to how nauseating it should be to hear and use corrupt language.

We as Christians must take action. We may have to walk away from a conversation, or ask someone to stop swearing while we are present. Though this usually makes people angry with us, it will bring to their attention the vain talk they mindlessly utter out of habit. Don’t be embarrassed to be an influence for decency. Those who use the filthy language should feel the embarrassment. Television shows need to be turned off, and movies avoided or walked out of. Someone always retorts, “Well, that’s the real world; get used to it!” Yes, and that’s the real problem. We are getting too used to it. I learned recently that there is a device available for the TV that will filter out bad language. Check it out — it would be an excellent investment, both financially and morally. 

Children need to be taught early about the bad language that they will hear from their friends and schoolmates who mimic the filthy words of their parents. We need to be prepared not only to insist that they not use such language, but to tell them why! Explain to them why we do not use God’s precious name in vain, or speak filthy and vulgar words. Explain why we should be angry and offended at such talk every time we hear it. It would do us well to teach our children early to avoid popular euphemisms (gee, golly, darn, etc.) that are just watered-down versions of vain and offensive language. Training the tongue is vital (Jas. 3:1-10).

Graceful Speech

When warning about the danger of filthy speech, we must also emphasize, as Paul did, the need for edifying and grace-imparting speech (Eph. 4:29; Col. 4:6). Parents must realize that their children will repeat the type of speech they hear in the home. Let them hear godly talk and language that is decent and understandable. Let us be careful to speak properly to people of the world who will judge our religious claims by our words. May they see an example of someone who walks and talks as a Christian. May we be careful to speak properly to one another as brethren, whether in edification of truth, or in the rebuke of false teaching. There is no excuse for ugly and filthy talk among brethren. Such is of the world, which is passing away. Let us say what we mean, and mean what we say, all the while using words that are pure, proper, decent, and godly.

(The filter device for the television mentioned in this article can be found at the following website: www. tvguardian.com)