Truth Magazine

By Morris Hafley

If you are thinking that this sounds like something God wants, you are exactly right. How ever, to live soberly, righteously and godly in this present world, as we are commanded in Titus 2:12, we must first know the meanings of the words. Then we can go from there.

(A) Soberly: self-governing, self-restraint; which means you are able to control your self through self discipline. You control your appetites, passions and affections, not the other way around. For example, many are familiar with Larry Bird of the Boston Celtics basketball team. He recognizes he must practice self control concerning his appetites. He knows that he cannot eat a dozen White Castles (who can?) after each game and still expect to perform as he does. Can we be Christians and not have self-control? See Proverbs 23:21. We must be able to control our thoughts and not let temptation lead us to sin.

(B) Righteously: whatever conforms to God’s will, whatever has been appointed by God to be obeyed, the sum total of the requirements of God. These definitions require us to study to be able to know exactly what God would have us to do. We must study (2 Tim. 2:15). It was required of us in school so we could pass the teacher’s tests. Jesus says, come to my school in Matthew 11:29; “come learn of me.” Get your Bible out a few minutes each day and learn how to be righteous.

(C) Godly: to live in a way that will be pleasing to God, according to God, or after a godly sort. The Hebrew writer tells us that to be pleasing to God we must have faith (11:6). Paul tells us, in Romans 10:17, that faith comes by hearing the word of God. A good place to hear the word of God is at the regular services of the church. Will you be there?

Guardian of Truth XXX: 9, p. 260
May 1, 1986

By Steve Schlosser

Parents who take seriously God’s requirement that they instill within their children the discipline and instruction of the Lord (Eph. 6:4) try to teach various principles. Such concepts as loving the Lord with all your heart, soul, and mind; having your hope fixed completely on the grace to be brought to you at the revelation of Jesus; seeking first God’s kingdom and His righteousness; and hungering and thirsting for righteousness, are taught from an early age. How-ever, many parents destroy the impact and effectiveness of such teaching by allowing almost any activity that conflicts with an appointed assembly of the saints to take precedence.

When there is a conflict between a school-activity or a conflict between a sports-activity and an assembly of the saints, many children are allowed to attend the secular activity. Isn’t that child being taught that other activities are more important than spiritual-assemblies?

Let’s assume a hypothetical situation for the sake of illustration. An eldership has determined that parents within the congregation over which they have oversight are failing to require their children to attend spiritual-assemblies for various reasons. Some parents just don’t see the need to assemble. Others, allow various activities (i.e., band concerts, plays, honor-roll award banquets, sports-events, etc.) to take precedence. Perhaps others just don’t believe in “forcing a child to attend church against his will.” This eldership, concerned for the souls of the young people, makes an announcement to the congregation that because of a continuing problem with teenage attendance, the following policy is now being put into effect:

1. When it is determined that there is a problem with a child’s attendance, a private conference with the child’s parents will be arranged. It is hoped that this will resolve the problem.

2. If, after a private conference, the problem is unresolved and continues, a formal conference will be held. Attending this conference will be the elders, the involved Bible-class teachers, the parents and the child. If it is determined that the child is “out-of-control” within the home; that the parents do not have enough control of the child to insure his satisfactorily attending assemblies of the saints, the child will be removed from the home and placed in another home that can and will insure the child’s proper attendance.

What would be your reaction to such a policy? Would it not be one of total shock? Perhaps you would keenly resent the elders’ attempt to require you as a parent to teach your child, in application of life, to “seek first the kingdom.” You perhaps would resent their expectation of you that your “teaching” come both in word and in deed. Therefore, their expectation requiring you to demand of the child attendance at spiritual-assemblies, regardless of the conflict, would be resented. Besides all of that, “Who do they think they are saying they’ll take the child from my home?”

Did you know that all of us are living daily under similar rules? Check your local school-district! If your child is having a problem with school attendance a policy very similar to that outlined above is mandated by law and will be followed. Yes, if the legally appointed school officials, in conjunction with the juvenile-court and/or probation-office find that you have been negligent as a parent, your child will be taken from you and given to a foster-home or institution. Further, in extreme cases, you can be prosecuted, fined, and in California placed in jail for up to six-months.

How many children would go to school if they were not made to go? Who among us wishes to say that secular education is more important than spiritual education? How does God view your efforts as a parent to insure the spiritual education of your child? Spiritual education must take place first in the home. Don’t erode your good teaching (words) as a parent by allowing your actions (in this case, secular conflicts allowed to interfere with spiritual-assemblies) to take away that teaching. We must serve Him in word and deed. If you were facing God in a review of your child’s attendance record at spiritual assemblies would He find you negligent as a parent? Would He want to place your child in another home where spirituality is practiced not just talked about?

Guardian of Truth XXX: 9, pp. 259, 277
May 1, 1986

By Hoyt H. Houchen

Question: Please explain James 2:10 in light of the context.

Reply: James 2:10 reads: “For whosoever shall keep the whole law, and yet stumble in one point, he is become guilty of all.”

In the previous verse James is teaching his readers not to show respect of persons. As an example of how this would be done, James wrote in verses 2-4: “For if there come into your synagogue a man with a gold ring, in fine clothing, and there come in also a poor man in vile clothing: and ye have regard to him that weareth the fine clothing, and say, Sit thou here in a good place; and ye say to the poor man, Stand thou here, or sit under my footstool; do ye not make distinctions among yourselves, and become judges with evil thoughts?” The word “synagogue” (Gr. sunagoge) can also mean “assembly” or “a place of assembly.” The context favors the idea of an assembled congregation. Following the illustration of how respect of persons can take place, James says in verse 9: “but if ye have respect of persons, ye commit sin, being convicted by the law as transgressors.” By keeping all other points of the law, while showing respect of persons, did not excuse them. These verses are the background for the statement in verse 10.

The passage in question can best be explained by simply pointing out first, that sin is the transgression of the law (1 Jn. 3:4). Showing respect of persons is a transgression of God’s law; therefore it is a sin (v. 9). James is not teaching that they had violated other provisions of the law, such as “Do not commit adultery” and “Do not kill.” In other words, if they showed respect of persons this did not mean that they were also guilty of adultery and killing (murder). The meaning of verse 10 is that they were transgressors of God’s law if they violated one part of it. How one becomes guilty of “all” the law by violating one part of it is easily seen in civil law. A man becomes a criminal. What makes him a criminal? Is he a criminal because he has violated every law of the land? Of course not. He is a criminal regardless of whether he has violated one law or a hundred. When he violates one part of the law, he is a criminal because he is guilty of a crime. A murderer does not have to also commit the crime of stealing before he can become a criminal. He became a lawbreaker when he committed murder, and thus became guilty of the “whole” law. He may be keeping all of the other laws, but his violation of one constitutes him a transgressor of the law; thus he is guilty of the “whole” law.

We are not to suppose that if we keep part of God’s law, we are excused from keeping other parts of it. The person who steals, for instance, but declares that he does not lie, murder or commit fornication does not stand justified before God. We must submit ourselves to all of God’s will, not just part of it. It is not our will, but God’s that must be performed. By faith, we are to submit to every ordinance of God. Our conduct should be that which is enjoined upon us in verse 12: “So speak ye, and so do, as men that are to be judged by a law of liberty”; that is, by the law of God which liberates men from sin (see also Jas. 1:25). By it we are to live, and by it we shall all be judged (Jn. 12:48).

Guardian of Truth XXX: 9, p. 261
May 1, 1986

By Jimmy Tuten

Introduction:

A. The way to Zion is described as a “highway and a way” in the Messianic section of Isaiah (Heb. 12:22; Isa. 35:18). It is natural that the highway via the church that leads to the heavenly city be called “a way.”

I . God completed this highway when He sent His Son into the world (Jn. 3:16).

2. When Jesus exited this world He was King of King (1 Tim. 6:15), hence the “King’s highway.”

B. Jesus was so connected with the preparation of the way of salvation that He spoke of Himself as I ‘the way” (Jn. 14:6).

1 . He is the truth, the Way by which we have knowledge of God and His will. Without this Truth there would be no knowledge!

2. He, the mediator, is the Way by which we ourselves come into contact with God Himself (2 Cor. 5:19).

3. He, the propitiation, is the Way by which we ascend to forgiveness and reconciliation.

4. He, the life, is the Way by which we rise to loving, eternal fellowship with God the Father. Without this way there would be no living!

C. This Way is not exclusive, but rather it is for all races and all nations, for all who have lived all kinds of lives, for men of all tempers and dispositions with ample room for all. Jesus died for all that all may have life (1 Jn. 2:2; 4:10).

Body:

I. First, let It be established that the passage in Isaiah 35 is Messianic.

A. Note that the passage constitutes a message of Jehovah to the people who await His appearing and salvation (Isa. 35:1-8). They are to be strong for their deliverance is sure; miracles surpassing all that they ever dreamed of will be worked in their behalf; they will behold wonders during their pilgrimage; the holy way will be plain, followed only by the pure in heart and in Zion there will be songs of everlasting joy.

B. The expression, “he will come and save you, finds its true fulfillment in Christ Jesus (Matt. 11:1-6; 15:30-31; Jn. 3:1-3; 20:30-31).

II. Isaiah speaks of a way of holiness, a Way of Salvation and this suggests a pilgrimage of those who are called of God.

A. It is proper therefore to take the lead of the prophet as. he stood on the hill tops of Israel long ago and present this story under the likeness of a way leading from earth to glory.

B. The age of travel in which we live is a spiritual way as well (Heb. 11:13; 1 Pet. 2:11).

C. About this way we need to know four things:

1. Is there a highway today that leads to salvation?

2. Where or what is that way?

3. Where may I learn of it?

4. Is there anything to hinder me from entering it?

III. Yes, there is a way of salvation today.

A. Matthew 7:13-14, sometimes pictured as a race (Heb. 12:1; 1 Cor. 9:24). The gate thereof is so narrow that man must shed his swollen pride, his laden of vices and his wrapped around selfishness if he expects to enter the way.

B. Objection: “We are all seeking the same objective. I am going one way, you are going another way, but we shall all land in the same location.”

1 . Whether in prophecy or fulfillment the Bible speaks of “a way,” “a highway,” “the way,” etc.

2. Jesus is the way and He is one (Jn. 14:1-6; Eph. 4:4). Therefore, there is only one way. “The way of the cross leads home.”

IV. What or where Is that way?

A. The way is Christ (Jn. 14:1-6; Eph. 4:4-5). Cf. Jn. 10:1,9.

B. He is the leader of all souls and the guide of all who travel to the sky (Heb. 5:9).

V. Where may I get information about this way?

A. John 5:39 – “. . . testify of me.” The “me” is the way. The Scriptures are the Divine road map telling one how to get to heaven.

B. 2 Tim. 3:16-17 – It is a perfect road-map. One will not go wrong if he follows its instructions.

VI. How may I get onto the way?

A. John 6.44-45 – One must be drawn to the Lord. But the question is: “How are we drawn?”

1. There are scattered and varied answers to this question.

2. If we allow theology and speculation to enter the question, confusion exists. Men are determined to sustain their cherished theories.

3. The Bible, the Divine road-map must be allowed to have complete voice in the matter.

B. Inherent Total Depravity says that one cannot be drawn except by miraculous workings of the Holy Spirit apart from the Word (direct operation of the Spirit).

1. This position ignores the free moral agency of man.

2. It ignores man’s responsibleness in complying with the will of God.

3. Man cannot be drawn to God aside from the power of God. That power is the gospel (Rom. 1:16). Hence: “heard . . . learned . . . cometh unto me.”

4. This shows the importance of the preaching of the gospel (Matt. 28:18-20; 2 Tim. 4:14).

C. The Word of God produces faith (Rom. 10:17), without which no man can be saved (Heb. 11:6; Jas. 2:24).

1. Faith cause one to repent (Acts 2:38; 17:30), and confess Christ (Matt. 10:32; Rom. 10:10).

2. Faith is unto salvation, repentance is unto salvation and confession is unto salvation (Rom. 10: 10; Acts 11:18). “Unto” simply means “to, toward, in the direction of” and it never means a transference from without to within. It is simply approaching Christ, coming toward or moving in that direction. One has to come unto before he can get into (illustrate by moving a knife toward an open hand, then placing it into the palm. No into without an unto). When someone come unto our house and knocks on the door, we respond by saying, “come in” (into the house).

VII. Is there anything to hinder one from entering the way? A. Yes, baptism. When one is baptized, he is baptized into Christ (Rom. 6:1-6; Gal. 3:26-27; 1 Cor. 12:13). One cannot be baptized into without coming unto the Way. Study carefully Romans 10: 10, 13-17, then show that baptism follows faith (Mk. 16:16).

Guardian of Truth XXX: 9, pp. 262-263
May 1, 1986