Truth Magazine

By Mike Willis

An English proverb says, “Honesty is the best policy.” Another says, “Honesty pays,” as one considers the long-lasting fruits of honesty in life. Another quipped, “Honesty pays, but it doesn’t seem to pay enough to suit a lot of people” (Kin Hubbard, The New Book of Unusual Quotations, p. 162b).

What is “honesty”? Webster defines the word as follows:

1. Originally, (a) honorable; held in respect; (b) respectable, creditable, commendable, seemly, etc.: a generalized epithet of commendation.

2. That will not lie, cheat, or steal; truthful; trustworthy.

3. (a) As showing fairness and sincerity; straightforward; free from deceit… (b) gained or earned by fair methods, not by cheating, lying, or stealing.

Honesty is a character trait which is repeatedly emphasized in the book of Proverbs.

Honesty Will Guide and Deliver You

The wise man wrote, “The integrity of the upright shall guide them . . . The righteous of the perfect shall direct his way” (Prov. 11:3,5). These verses indicate that integrity will direct and guide one in life. How does this occur? If a man will decide to only do what is right, to be honest and fair with his fellow man and before God, many decisions which face him in life will already be answered. Should anyone seek to persuade him to become involved in crooked business deals, he has no trouble making his decision. His decision to be honest guides him in that decision and directs his path. Hence, honesty will guide you.

Later the wise man added, “The righteousness of the upright shall deliver them” (Prov. 11:6). Here righteousness is said to deliver one from harm. There are many problems in life which come to those who are dishonest and crooked: some are arrested for shady business deals, some have conflict with their neighbors because of their lying and stealing, etc. Heartache comes from walking in the path of wickedness. The man who resolves to be honest is delivered from these pains and heartaches.

Honesty Is A Blessing Passed Down To One’s Children

A good man leaveth an inheritance to his children’s children. . . (Prov. 13:22).

The just man walketh in his integrity: his children are blessed after him (Prov. 20:7).

The fate of all men is to pass into oblivion. Millions of people who once inhabited this earth have passed on and no one remembers their name. My fate will be to die and be forgotten by those who live after. About the most that one can hope for, from a strictly temporal point of view, is that his name will be remembered among the just (Prov. 10:7). When I am gone, may my name be remembered alongside that of Abraham, Isaac, Jacob, Paul, Peter, Mines, and John; let it not be mentioned alongside of Ahab, Jezebel, Judas, Adolf Hitler, and Jesse James.

I can pass down to my children a good name – a name synonymous with honesty, integrity, righteousness, holiness, etc. By living righteously, I can provide a good example for my children and grandchildren to emulate. I can guide the moral training of my children.

Areas In Which Dishonesty Is Common

1. Business. Business is renown for dishonest practices. “Buyer beware” warns of the danger of dishonest merchants. The proverbs say, “A false balance is abomination to the Lord” (Prov. 11:1; 16:11; 20:10). The balance was the means of weighing goods for buying and selling. By using false weights, a trader could cheat those from whom he bought and sold. We can be thankful that we live in a country where weights and measures are closely regulated by civil law to protect us from dishonesty in business.

Usury is another form of dishonesty in business condemned in Proverbs (28:8). Usury is charging excessive interest rates on money. The rich abused the poor, taking advantage of them, by charging excessive rates of interest on loans. Our government regulates the lending institutions to protect men from such abuses.

Get-rich-quick schemes have been a temptation to men of all ages. Men want to be rich without earning their money. In get-rich-quick schemes, the natural process of labor is circumvented and the desire to be rich causes one to compromise principles of honorable business. The quality of materials is reduced and descriptions of what the product can do are exaggerated. Fraud is committed. “He that maketh haste to be rich shall not be innocent . . . He that hasteth to be rich hath an evil eye” (Prov. 28:20,22).

Taking advantage of the poor is another form of dishonesty condemned in the Proverbs (cf. 22:16,22). When some see a man in extreme circumstances, they see his unfortunate condition as a means of making an easy dollar. Widows, orphans, and poor people are the victims of the wealthy.

One of the first lessons to learn about dishonesty in business is that it will bring unhappiness (Prov. 20:17). “Bread of deceit is sweet to a man; but afterwards his mouth shall be filled with gravel.” Though one might win a temporary advantage, soon his business tactics become known and men shun doing business with him. You can fool all of the people some of the time and some of the people all of the time, but you cannot fool all of the people all of the time. The end result is that dishonesty hurts the man committing it.

The proverbs exalt the value of honesty in business when they teach that poverty with integrity is better than riches with dishonesty (Prov. 16:8; 19:22; 22:1; 28:6). Not everyone believes this. The man who submits his life to the direction of God’s word believes this and lives his life in compliance with the demands of honesty.

Some of the areas in which many are dishonest in business today include the following: misrepresenting the product they are selling (e.g., a person who rolls back the odometer on a car which he is selling); padding expense accounts, labor charges, or material costs; accepting kickbacks; paying bribes; refusing to pay one’s just bills (cf. Rom. 13:8).

As Christians, we must bend over backwards to be sure that we are honest in business. We need not only to obey the demands of the law of God, but also to provide things honest in the sight of all men (Rom. 12:17; 2 Cor. 8:21).

2. Speech. Our speech should manifest that we are honest. Some of the ways in which men show dishonesty in speech are: (a) Lying (Prov. 12:22); (b) Being two-faced (Prov. 10: 18; 23:6-8); (c) Bearing false witness (Prov. 14:5,25). A man’s word should be his bond.

3. Stealing. The Scriptures condemn stealing (Eph. 4:28 – “Let him that stole steal no more. . .”). One test of a man’s honesty is whether or not he will steal. His honesty is not demonstrated by the fact that he will not steal when someone is watching. “The thief who finds no opportunity to steal thinks himself an honest man” (Talmud). However, he is not an honest man; he simply has not had an opportunity to steal.

Our society is plagued with thieves. Some rob the neighborhood convenience store; some shoplift; some steal hubcaps, tires, etc. Among teenagers, cheating on tests is a common form of stealing. One person will steal the answers from another’s paper; others become accomplices in stealing by helping a friend steal answers. Some people tamper with cable television devices in order to receive pay channels without paying for them.

Another area in which dishonesty is rampant is stealing from the government on income tax returns. Some misrepresent their income; others misrepresent their deductions. In both ways, men steal from the government by failing to pay their legislated taxes.

Fruits of Dishonesty

Dishonesty brings its own reward. The law of retribution (“whatsoever a man soweth that shall he also reap”) cannot be escaped. Dishonesty will cause a man to have a bad reputation in the community in which he lives. His neighbors will not want to have anything to do with him and will not respect him.

Many times dishonesty will lead to violation of the civil law. In such cases, dishonesty can lead to fines and imprisonment (e.g. in stealing, fraud, etc.).

Whether or not one’s dishonesty is ever known by his friends or neighbors and whether or not one’s dishonesty brings civil fines and imprisonment, it will bring eternal damnation from the hands of a just God. Lying, stealing, and cheating are sins before God which will keep a person out of heaven and cause him to suffer the torments of hell.

Conclusion

“Honesty is the best policy.” When my life is over, may it be said of me, “Every man has his fault, and honesty is his” Burns wrote, “An honest man’s the noblest work of God” (The Cotter’s Saturday Night via The Pocket Book of Quotations, p. 137).

Guardian of Truth XXX: 20, pp. 610, 632-633
October 16, 1986

By Larry Ray Hafley

According to the Associated Press in an article entitled, “Falwell Gets Travel Advice,” “Former President Jimmy Carter said . . . that television evangelist Jerry Falwell, . . . ‘can go to hell'” (Peoria Journal Star, September 12, 1986, p. A2).

Really, Mr. President? And how do you propose he get there, assuming, of course, he wants to go? You see, both Carter and Falwell are Baptists and neither believes the other can “go to hell.” Baptist doctrine teaches “that a child of God can do anything he wants to and go to heaven anyhow” (Vernon L. Barr; Albert Garner). “If I killed my wife and mother and debauched a thousand women I couldn’t go to hell – in fact I couldn’t go to hell if I wanted to” (Bill Foster, The Weekly Worker, March 12, 1959).

That is potent stuff. Devout Baptists may recoil and be repulsed by its bluntness and by its logical consequences, but it fairly represents Baptist doctrine and is consistent with their belief that it is impossible for a child of God to go to Hell. So, how shall Falwell expedite Carter’s advice? Perhaps a Baptist could enlighten us.

It will do no good, however, to blast President Carter for his out burst. Even he cannot go to hell, as per Baptist theology. He can tell a fellow Baptist to do something he cannot do; namely, “go to hell,” but not even he, as a “born again believer,” can “go to hell” for his vulgarism and implied impeachment of Baptist doctrine.

All of the above concerns would be amusing if they were not so serious. Going to hell is not a joke (Heb. 10:31). It is an awesomely horrendous prospect. Numbers of people are going there (Matt. 7:13,14), and it will not be because of President Carter’s consignment (Matt. 10:28; Jas. 4:12).

Guardian of Truth XXX: 20, p. 614
October 16, 1986

By W. Frank Walton

What is the greatest invitation ever given? Hear the profound words of Jesus: “Come to Me, all who are weary and heavy-laden, and I will give you rest. Take My yoke upon you, and learn from Me, for I am gentle and humble in heart; and you shall find rest for your souls. For My yoke is easy and My load is light” (Matt. 11:28-30, NASB).

1. The Great Invitation Is Given To All, Without Distinction Or Exception. This invitation is universal and timeless in scope, available to anyone at anytime. To be “somebody” in Hollywood or a “bigwig” in politics, you must be at all the right parties and functions to be with all the right people. When Prince Charles and Lady Di recently visited Washington, D.C. and a social gala was given in their honor, the hot topic was, “Who will be invited?” The “have’s” get an invitation; and the “have not’s” don’t. Haven’t we all felt the sting of being left out when others were invited and we weren’t? On the school yard, who wouldn’t have felt a little insignificant if picked last when choosing up sides for a ball game?

Jesus calls everyone who will respond, regardless of your name, your past, your accomplishments, where you live, how much money you have in the bank, where you work, what you look like, your education or the color of your skin. No one is insignificant! Everyone is important, whether great or small. To God, you are just as important as anyone who has ever lived. Jesus plays no favorites (Acts 10:34).

2. The Great Invitation Centers Upon Christ. The combined philosophies of the greatest, most brilliant and powerful men who ever lived cannot answer life’s greatest questions, “Who am I? Where did I come from? Where am I going? What is the purpose of life?” Only Jesus can say with authority, “Come to Me” and “learn of Me.” He alone boldly proclaims to be the one and only answer in life’s quest for meaning (Jn. 14:6). He is unique – the Jesus of history, the Christ of salvation and the Lord of life. He will be the standard and Judge of human conduct on that final Day (Acts 17:31; 2 Cor. 5: 10). Apart Iroin Him, there is no solution to the problem of sin.

In coming to Jesus, it’s much more than just intellectual agreement to a series of religious facts, but it ultimately focuses upon complete loyalty to His person (Jn. 14:15; 15:14). He is the center of this living relationship. Sin is a personal betrayal of our allegiance to Him. So, we must trust and obey Him in view of all that He is: Immanuel (“God with us”), the Lamb of God, the Prince of life, the Lord of glory, the Bread of Life, the Light of the world, the First and the Last, the Resurrection and the Life, and the King of kings and Lord of lords. What an exclusive and exhaustive relationship this is!

3. The Great Invitation Solves Man ‘s Greatest Problem. Jesus summons the “weary,’ 1 those fatigued by exhausting struggles and toils. “Heavy-laden” conveys the idea of those overloaded with crushing burdens too heavy to bear alone. Such refers to the bitter fruit of sin.

Sin is man’s greatest problem. It’s the only thing God hates. It’s the only thing that can forever condemn one to hell. It’s the only thing that caused Jesus to be crucified.

It basically maw “to miss the mark,” which conveys falling short of God’s glory (the potential good for which God created man). It’s an addicting, cruel enslavement to Satan. We’re held in “the snare of the devil, having been held captive by him to do his will” (2 Tim. 2:26). Satan (Gr. satanas. “an adversary”) seeks only our harm. He works to blind men to their true spiritual condition or to be inflated with pride over their “learning” or self-importance.

For example, Jacque Monod, a Nobel prize winning molecular biologist and an evolutionist, echoes the “enlightened” elimination of man’s eternal dimension. What’s man’s origin? He says, “Our number came up in a Monte Carlo game.” What does this mean? “Man must at last . . . wake to his total solitude, his fundamental isolation. Now does he at least realize that, like a gypsy, he lives on the boundary of an alien world. A world that’s deaf to his music, just as indifferent to his hopes as it is to his suffering or his crimes” (quoted in The Complete Works of Francis A. Schaeffer, 1:359). Such a world-view that man is an accident of blind chance which arose from the slime and not the sublime, taken to its logical end, leads only to despair. There’s no standard to determine the ultimate meaning of life. Bertrand Russell, agnostic philosopher, said, “We stand on the shore of an ocean, crying to the night and the emptiness; sometimes a voice answers out of the darkness. But it is a voice of one drowning; and in a moment the silence returns.”

Some turn to the fleeting fun of sin. But since we’re built for another world, worldly pursuits can’t satisfy the spiritual needs of man. It’s like trying to run a diesel car on gasoline. Sin’s deceitfulness is seen in its emptiness and self-defeating futility, being devoid of enduring satisfaction. Ernest Hemingway killed himself at the height of his literary powers. He said, “I’m as empty as a radio tube with no current and the batteries dead.” Ralph Barton, a cartoonist, wrote, “I have difficulties, many friends, great successes; I have gone from wife to wife, and from house to house, visited great countries of the world, but I’m fed up with inventing devices to fill up 24 hours of the day.” This was from his suicide note. Is life worth living?

Only Jesus can make life worth living by His offer: “I will give you rest.” In Him, we discover the gift of refreshing rest from worry, uncertainty, and despair. He frees us from the tyranny of sin. He gives peace of mind, enduring joy and a satisfying purpose.

4. The Great Invitation Gives Man Direction. Jesus says, “Take My yoke upon you.” A literal yoke was a wooden frame placed upon animals’ necks to help evenly distribute the weight of pulling a heavy load or plowing. In Jesus’ day, the rabbis commonly used it symbolically illustrating assumption of the Law’s total obligations. Jesus uses it as a metaphor for the challenging discipline of learning to be a disciple. Yoking with Jesus is to learn of Hirn,

We Put Christ on at baptism (Gal. 3:27). We “learn” (Gr. Mathete) to be a “disciplo” (Or. mathaw) a we look to Jesus as the model of what we can become (2 Cor. 3:18; Gal. 4:19; Lk. 6:40). This life is the classroom for eternity. His yoke joins us to Him in an obedient relationship of personal devotion (Acts 11:23). Do I ask myself, “What would Jesus do in this situation?” Learning is a permanent change of behavior. Do I really have “the mind of Christ” or am I only outwardly conforming to a religious maze of man-made traditions or handed-down procedures while being devoid. of true, inner spiritual change?

Seeing His glory in the Gospels, I see how He dealt with the weak, the slow, the hurting, the nfisguided, and the false teachers. I learn the practical side of compassion, courage, kindness, understanding, and a forgiving heart. I see him face and overcome temptation. I gain bold confidence as I meditate upon His powerful example, trusting the Father in face of great obstacles and discouragement. “The one who says he abides in Him ought himself to walk in the same manner as he walked” (1 Jn. 2:6). Am I His co-laborer?

Gentle and Humble

We enjoy this daily walk with Him because He’s “gentle and humble in heart.” “Gentle” or “meek” (KJV) means “power under control.” His yoke doesn’t chafe, nor is it an oppressive burden. He’s not unduly harsh, but understanding and patient with all men. Being “lowly” or “humble in heart,” He’s not abrasive, intolerant or unforgiving. Although He has high standards, He won’t give up easily on us. He always cares (Heb. 2:18). His humility shows us how to be a servant that God will exalt. He served others and the Father above selfish considerations in meticulous obedience (Mk. 10:45; Jn. 8:29).

A New Way of Life

By learning of Him, He promises, “You shall find rest for your souls.” His rest isn’t inactivity or exemption from difficulties. It’s rest from struggling to “get ahead in life,” anxiety over the future, frustration in circumstances, and the miserable futility of sin’s gnawing cravings. His rest eliminates bitterness, hate, grudges to “get even,” envy, ego battles, irritability, and stress. His rest is peace, joy, hope and love manifested in a radiant Christ-like lifestyle. Nietzche, the atheist philosopher, critiqued “Christianity”: “They would have to sing better songs to me that I might believe,in their redeemer: his disciples would have to look more redeemed!” Are we glad we’re Christians? Let’s inform our face about it! The world is watching.

His yoke is “easy” (good, comfortable, pleasant, kindly). It fits well. It was custom-made by our Creator for man’s good. Corporations pay millions for insight from expert consultants. Yet God’s infinite wisdom for the better life is free. God’s purpose for men is in the yoke of Christ. Trusting obedience is delightful, since this is how we’re designed to work best. It yields the greatest quality of life known to man (Jn. 10:9-10). His load isn’t a harsh burden but “light.” We gain the needed strength in following Him as we’re “renewed day by day” (2 Cor. 4:16). “His commandments are not burdensome” (1 Jn. 5:3). We grow in the power to change ourselves and the world when we take up the yoke of Christ. He can make us all we’re capable of becoming.

Jesus is offering us a challenging invitation. Will you accept it?

Guardian of Truth XXX: 20, pp. 611-612, 631
October 16, 1986

By Keith Pruitt

For many years, those of mainstream Calvinism have taught that the son bears the guilt of his father’s sin. Reaching back to the original sin of Adam, these same teachers have condemned all under the guilt of Adam’s transgression. This article seeks to find the biblical teachings concerning such guilt.

The Bible student is aware that such a doctrine of inherited sin or total depravity is discussed in two Old Testament passages by prophets dealing with a rebellious and fallen Judah. Jeremiah (31:29-30) and Ezekiel (chapter 18) both deal with the false proverb: “The fathers have eaten sour grapes, and the children’s teeth are set on edge.” In both cases, with Ezekiel being the longer explanation of the concept of individual responsibility, the proverb is condemned as being contrary to the will of God.

From Ezekiel’s writing, we can learn three important lessons.

First, God, in explaining His judgment to the people of bondage, states the falseness of the proverb. “As I live, you shall no longer use this proverb in Israel.” But why should they wish for such a proverb to be true? Obviously, it allows one to shift the blame for sin. If one could merely proclaim one’s status before God to be a result of Adam, or one’s father, etc., then the feeling of guilt is removed. People are fond of doing so even in today’s world. “The devil made me do it,” or “it’s all their fault that I am the way I am,” are attempts to cast off responsibility for one’s actions. Judah would like to have thought God unfair for punishing them continually in Babylon for their fathers’ sins. This they would do before acknowledging their own failure.

But so did their fathers. Adam would rather blame God for giving him Eve and then Eve for tempting him, as the cause of his sin, than to admit in the very presence of God his own failure to obey God’s will (Gen. 3:12). Saul found it more honorable to blame the people for his failure to kill King Agag and the animals as God had said than to just admit his failure to lead responsibly before the all-seeing God (1 Sam. 15:13-15). Their attempts failed and so will ours.

One should understand that while God is just at this point laying bare the false concept of inherited sin, the concept had never been true. God has always held man responsible for just the sins he individually commits. And God further gives reasons as to why he so judges. “All souls are mine,” He says. God has no respect of one man over another. AD are accountable to Him. God rules, therefore, with equity (cf. Col. 3:25; Acts 10:34; 1 Pet. 1: 17). That means that everyone starts at the same point with God and will finish his course based upon his own record and not another’s. Therefore, God concludes, “The soul that sinneth, It shall die.” Personal responsibility to God is again taught in Romans 5:12, “for all have sinned.” As if to reinforce His statement, God repeats this message to Judah in verse 20 of our text. “The son shall not bear the iniquity of the father. . . ” is plain enough that any Calvinist should be able to understand.

Secondly, God illustrates His point and further expounds that man does not bear the guilt or righteousness of another! (This point is critical in view of the theology of some who have gone out from among us relative to imputed righteousness.) A series of questions is presented. What happens to a righteous man who continues so (vv. 5-9)? This righteous man is then described as one who has not worshiped idols (v. 6) and has treated others fairly (v. 7). This one has done faithfully those things commanded of the law (v. 9). The pronouncement: “He is just, he shall surely live.”

Then what happens to his son who becomes unrighteous? The son is described as being immoral (vv. 10-11) and an idolater (v. 11). “Shall he then live? … he shall surely die; his blood be upon him” (vv. 13,18). The righteousness of his father has not spared nor excused his iniquity. Nor has he been condemned for the sin of Adam but for his own transgressions. (This also surely condemns the idea of universal salvation.)

But this second man has a son (the first’s grandson) who repudiates the sin of his father (w. 14-17). He is as righteous as his grandfather. If Calvinism is true, he should be counted as estranged from God due to the iniquity of his father. “He shall not die for the iniquity of his father, he shall surely live” (v. 17). Surely he would be condemned for his father’s sin before being condemned for Adam’s. But neither were the case. He stood just before God because he was obedient to the God of heaven.

Finally, God reminds the nation of Judah, so torn from God because of disobedience, that a man can change (vv. 2124). God says that a wicked man can serve Him by turning from sin (v. 21). In the New Testament, this is referred to as repentance. The righteousness of the man, God says, is remembered; his wickedness, forgotten (v. 22; cf. Isa. 1: 18). The responsibility is upon man to turn from sins (Acts 2:40; 2 Pet. 3:9). God would have one also to realize the need for faithful obedience to His will (v. 21; cf. Matt. 7:21-23; Heb. 5:8-9). Thus, if a man is lost, only he is responsible for such. He cannot blame Adam nor his parents nor society.

But dear ones, the righteous man can also change (vv. 24-26). One can leave righteousness and follow the pathway of the wicked (v. 24). God asks, “Shall he live?” (cf. Rev. 21:8) Could God ignore his unfaithfulness? Adam and Saul are perfect examples of this failure, and they show the consequences of one turning from God. The Scripture in verse 24 of our text says that his wickedness shall be remembered and his righteousness forgotten (cf. 2 Pet. 2:20-22).

This final point shows two tenets (at least) of Calvinism to be wrong. Man is responsible to God to respond to God’s loving grace so as to cause God to count his faith as righteousness. And once a person has started toward heaven, it is possible for that one to so live as to die and be lost. If these verses do not show this plainly, then this scribe has missed the point. One is responsible to live before God righteously; all wickedness is abhorred. May we, therefore, so live as to so die that we might live forever with Him who is perfect in all His judgments.

Guardian of Truth XXX: 19, pp. 595, 598
October 2, 1986