Truth Magazine

By Luther Bolenbarker

This “holier than thou” attitude is one that we all have to guard against from time to time. We all have a tendency (sometimes just to ourselves) to “blow our own horn” while at the same time we “put down” or belittle someone else. I guess that this may seem normal (which doesn’t make it right) because none of us likes to admit someone else may be superior to us in certain areas of endeavor. This should be incentive to make us be better and to strive even harder. But, if seeing someone else achieve more or be better than we are in certain endeavors causes us to be jealous or envious, then we need to take a closer look at ourselves. Jesus called this jealousy and envious attitude which thrives on finding fault in others “mote hunting.”

There are many ways of saying that one should get the beam out of his own eye, but Jesus said it best in Matthew 7:1-5, “Judge not, that you be not judged. For with what judgment you judge you shall be judged: and with what measure you mete, it shall be measured unto you. And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me cast out the mote out of thine eye; and lo, the beam is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye.”

These verses tell us that we often can see a very small fault in others, yet at the same time we tend to overlook a much greater fault in ourselves. It also affirms that before we have a right to talk of other’s faults, we should get rid of our own. In other words: “if we live in a glass house, let us not throw rocks.” Occasionally, our biggest problem is not others; it is me! We cannot determine the attitudes and actions of others, as we know not their hearts, but we can certainly control and be responsible for our own heart and actions. If we try to ignore this principle that Jesus taught, we only hurt ourselves.

Seeing the “mote” in someone else’s eye when the “beam” is not seen in our own eye is caused by one basic concept and that is thinking too highly of ourselves and not highly enough of others. God’s word when applied properly is designed to break down one’s ego and to fill us with thoughts of good in others. It makes us want to serve and not necessarily be served. Look at the following Scriptures that teach this very thing:

Romans 15:2-“Let everyone of us please his neighbor for his good to edification.”

Romans 3:23-“For all have sinned and come short of the glory of God.”

1 John 1:8-“If we say we have no sin, we deceive ourselves, and the truth is not in us.”

Luke 18:13-“And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying God, be merciful to me a sinner.”

Romans 12:10-“Be kindly affectionate one to another with brotherly love; in honor preferring one another. “

Philippians 2:3-5-“Doing nothing through faction or through vainglory, but in lowliness of mind each counting the other better than himself; not looking each of you to his own things, but each of you also to the things of others. Having this mind in you, which was also in Christ Jesus.”

Romans 2:1-“Therefore thou art inexcusable, 0 man, whosoever thou are that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same thing.”

Psalms 19:14-“Let the words of my mouth and the meditation of my heart be acceptable in thy sight, 0 Lord, my strength, and my redeemer.”

With these Scriptures in mind, please answer the following questions:

(1) Am I willing to admit that others may excel me in many good qualities?

(2) Have I developed the art of looking within myself to see my weaknesses?

(3) Do I question the motives of others before I know all the facts in a matter?

(4) Am I jealous when I see someone with talents I do not possess?

(5) (Be honest now.) Do I think of myself as better than others?

(6) Am I always right, no matter what?

(7) Do I find something easy to justify in myself but would question the very same thing if someone else did it?

(8) Do I suspect wrong in someone else, then look for it and all the while hoping to find fault in others?

(9) Will you resolve now, right now, to do some soul searching, forgetting about the “motes” and start worrying about the “beams”?

Remember friend, the apostle Paul states in Romans 12:3 that we are “not to think of ourselves more highly than we ought to think Think on these things!

Guardian of Truth XXVIII: 21, p. 651
November 1, 1984

By Jeff Smelser

Halloween presents us with a splendid opportunity to discuss Christmas. Nonsense? Not at all! The perennial questions concerning the Christian’s view toward Christmas basically involve three factors: (1) What was the original meaning of the December 25th celebration? (2) What is the Christian’s intent who celebrates on December 25th? (3) What care should be taken by the Christian in order that his intent not be misconstrued by others? These same factors are involved with the observance of Halloween.

What Was The Original Meaning Of The Day?

As with Christmas, a combination of pagan ritual and perverted Christianity account for the origin of Halloween. “Pope” Boniface IV (608-615) designated May 13 as “All Saints Day” upon the rededication of the Roman Pantheon. This was to be a day of veneration for all those who had become martyrs for their faith. However, observance of the day was not widespread until the ninth century when the date was changed to November 1, perhaps to accommodate the Druidic practices of some of the Celtic tribes then being assimilated into Roman Catholicism. Whatever the reason for choosing the date of November 1, most of our Halloween traditions originated in the rites and superstitions of the Druids. According to an article by Harold L. Myra, the Druids believed that at the end of the summer, the beginning of the Celtic year:

Samhain, the lord of death, sent evil spirits abroad to attack humans, who could escape only by assuming disguises and looking like evil spirits themselves. The waning of the sun and the approach of dark winter made the evil spirits rejoice and play nasty tricks (“is Halloween A Witches’ Brew?”, Christianity Today, 10/22/82, p. 32).

The name Halloween itself reflects the Roman Catholic influence in its history. All Saints Day was also called All Hallow’s Day. October 3 1, the eve of All Hallow’s Day, was known as “All Hallow’s Fen.”

Whatever the intent of the costumed Druids or of the Roman Catholics, there is obviously nothing inherently wrong with putting on a costume, knocking on someone’s door to ask for candy, or carving a face on a vegetable. However, if the individual is costumed for the purpose of evading evil spirits, or observes Halloween as a day of preparation for worshiping saints on the following day, then of course there is something wrong. Hence, we must consider . . .

The Intent Of The Individual

That it is possible to participate in some of the activities associated with Halloween without any intention of venerating saints, or engaging in pagan ritual, hardly needs proving. A six-year-old child trick-or-treating in a Superman costume knows nothing of Samhain and certainly is not trying to evade evil spirits. And atheists who participate in Halloween activities certainly have no intention of venerating saints. Although perhaps more people are somewhat more familiar with the history of Christmas, it is equally true that an individual may participate in many of the activities associated with this holiday without any pagan or so-called “Christian” intention. I say so-called because, in fact, the concept of a special Christ-mass in observance of Jesus’ birth, and the setting aside of December 25 as a holy day are not truly Christian, but human in origin.

But even though one’s intentions are innocent, one last consideration is involved . . .

How One’s Intent Is Perceived By Others

Jesus said, ” Whoso shall cause one of these little ones that believe on me to stumble, it is profitable for him that a great millstone should be hanged about his neck, and that he should be sunk in the depth of the sea. Woe unto the world because of occasions of stumbling! for it must needs be that the occasions come; but woe to that man through whom the occasion cometh! ” (Mt. 18:6-7). Paul, His apostle, wrote, “Give no occasion of stumbling, either to Jews, or to Greeks, or to the church of God” (1 Cor. 10:32). He expressed his willingness to forgo his rights to avoid causing another to stumble when he wrote, ” Wherefore, if meat causeth my brother to stumble, I will eat no flesh for evermore, that I cause not my brother to stumble” (1 Cor. 8:13). The Christian is not concerned only about himself, but also about others. Therefore, he will see to it that his participation in Halloween activities in no way lends credence to any pagan superstition or so-called Christian connotations. Likewise, during the Christmas season, he will be careful not to leave the impression that there is something sacred about December 25 in the eyes of God. And certainly one can imagine circumstances in which a Christian should forgo all participation in activities associated with such holidays. Had a Celtic Christian explained to his Druid neighbor the gospel of Jesus Christ while donning an evil spirit costume, he certainly would have laid a stumbling block in front of his friend. If my brother in Christ is one just converted out of Roman Catholicism, I would certainly need to be careful that I not leave the impression that there is a Christ-mass for Christians to observe, or that I think there is a Christmas for Christians to observe. And I will have the attitude of Paul, that if Christmas causeth my brother to stumble, I will observe no Christmas for evermore, that I cause not my brother to stumble!

Guardian of Truth XXVIII: 21, p. 649
November 1, 1984

By Frank Jamerson

The wise writer of the Proverbs said a number of things about the sin of strife or contention. He said that the source of it is pride. “Only by pride cometh contention: but with the well advised is wisdom” (13:10). Also, “The beginning of strife is like letting out water, So abandon the quarrel before it breaks out” (17:14). “A brother offended is harder to be won than a strong city, and contentions are like the bars of a castle” (18:19). “Drive out the scoffer, and contention will go out, even strife and dishonor will cease” (22:10). “Like charcoal to hot embers and wood to fire, so is a contentious man to kindle strife” (26:21).

The word “strife” or “contention” is “the expression of emnity” (W.E. Vine). It is translated in the King James Version as “debate” (Rom. 1:29; 2 Cor. 12:20). The apostle Paul listed it as a work of the flesh (Gal. 5:20) and said that it is produced by a carnal, or fleshly, mind, instead of the Spirit of God (1 Cor. 3:1-3). Strife, then, is a work of the flesh, produced by following one’s own feelings rather than the word of God, and it results in eternal destruction.

Let us look at some other fruits of strife. James said, “But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work” (Jas. 3:14-16). The word “confusion” means “instability, disorder, disturbance.” The same word appears in 1 Corinthians 14:33, where Paul said that God is not the author of “confusion, but of peace.” The expression “every evil work” means “good for nothing, trivial.” It is used to describe one who deals in trivialities for the sake of showing his “wisdom.” When brethren are contentious over trivial things, disturbance and instability are the results. No church can grow with such an environment.

Another result of strife is infidelity. Jesus prayed for unity “that the world may believe” that God had sent Him (John 17:20,21). Though men must realize that the Lord’s church is composed of human beings, and human beings are imperfect, those of us who are Christians need to realize that the world is “turned off” by contention. Jesus knew that such would be the result of strife; therefore, He prayed for unity. When I realize that by being contentious I may cause someone to turn from Christ, it will cause me to weigh every word and action.

A third result of contention is that Christians are destroyed. Paul said, “But if ye bite and devour one another, take heed that ye be not consumed one of another” (Gal. 5:15). The figure of speech here is of two dogs that engage in a fight till both fall over dead! That is the sad result of many “church fusses.” Someone has rewritten a portion of a song to suit church fusses: “The strife is o’er, the battle’s done; Our church has split and our side won.” Won? How can any “side” win a battle that results in all concerned losing their souls? The contentious brother has the same end as the fornicator, drunkard and murderer (see Gal. 5:19-21). We insist on withdrawing from the fornicator and drunkard, but how often is anything done about the contentious member? He will do more damage to the cause of Christ than the drunkard.

The inevitable fruit of contention is confusion, infidelity and destruction of Christians. Let each of us commit ourselves to seeking peace by being considerate of others and learning to “distinguish the things that differ.”

Guardian of Truth XXVIII: 21, p. 648
November 1, 1984

By Irven Lee

( Note: In our special issue on “Church Discipline,” we made a production error which resulted in only half of this article by brother Lee being printed. Consequently, we are printing the article in its entirety in this issue. We apologize to brother Lee for this error and will make available to those who request it copies of the balance of brother Lee’s article for those copies which were purchased for wider distribution.)

Failure to carry out any command of God is a serious failure. It is no little thing to be found in a state of disobedience before our King. The consequences may be harmful or fatal to many.

The New Testament emphasizes the duties of the individual, but there are certain responsibilities assigned to groups of Christians (churches) because we are to work together as a family or body under elders and under Christ our chief Shepherd (Rom. 16:16; Titus 1:5; 1 Tim. 5:17; 1 Pet. 5:1-5).

Every soul is precious, and God is not willing that any should perish (Matt. 16:26; 2 Pet. 3:9). If a brother sins, he endangers his own soul and defiles his own name or influence. Any Christian near him should seek to convert or retore him to God (read Jas. 5:19,20; Gal. 6: 1). If efforts of this type fail, the important task of rescuing this one from perishing falls upon the church (1 Cor. 5). Let every member be aware of the fact that the effort is to save the sinner as well as to protect the reputation of the church (1 Cor. 5:4-8).

We may admonish the sinner as a brother because we are interested in his spiritual welfare. We want him to be ashamed of his sinful way, so we withdraw from him as the “law of the Spirit of life in Christ Jesus” suggests (2 Thess. 3:6,14,15). Then comes the humiliation that there may be godly sorrow and repentance (1 Cor. 5:5). This is a worthy goal, and the plan of discipline to reach the goal is of God. We are in no position to question or reject His wisdom.

The church at Corinth was “puffed up” with its own wisdom rather than depending on the counsel of God concerning the member who was a fornicator. Allowing one couple to live in violation of the law was a way of letting the leaven of wickedness enter the “lump.” It was true then as it is now that “a little leaven leaventh the whole lump” (1 Cor. 5:6-8). If the church closes its eyes to the one case there will likely soon be another and then others.

Timothy was charged to preach, reprove, rebuke, and exhort in an urgent way if he would push off the day when they would not endure sound doctrine. When churches turn away their ears from the truth and turn to fables, they will be able to find plenty of teachers who for a price will preach what they want to hear (2 Tim. 4:1-5). The mouths of those who speak things which they ought not should be stopped, but who will do this if the people like the perverted pattern? (see Titus 1:10-14; 2 Peter 2:1-3.) A worldly church will look for and find a preacher who will not make the members feel uncomfortable.

“A wonderful and horrible thing is committed in the land; the prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so: and what will ye do in the end thereof” (Jer. 5:31). Israel was in a near hopeless condition when the masses liked what the false prophets said and did. True prophets like Jeremiah were rejected and persecuted. The people would not endure sound doctrine.

Isaiah found that there were those who called “evil good, and good evil; and put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter.” These people were wise in their own eyes (Isa. 5:20,21). God took a hand in the days of the old prophets and allowed Israel and Judah to go into captivity. He scourged them. They suffered much. After a time men of faith like Zerubbabel, Nehemiah, and Ezra led a remnant back to Jerusalem. Idolatry was replaced by faith in God in some hearts from these trials.

Preaching by faithful prophets, disciplinary action administered by the nation’s leaders, and the scourging of the Lord saved some (see Neh. 13). In the day when Timothy preached, he was urged to be forceful and faithful in his preaching, and the churches were taught to mark, avoid, and reject false teachers, and to purge out the leaven of wickedness and disorder to avoid the evil day when they would not endure sound doctrine. Paul had worked hard to warn the people against the day of unfaithfulness. (Read 2 Tim. 4:1-5; Tit. 1:13; 1 Cor. 5; 2 Thess. 3; Rom. 16:17,18; Acts 20:29-3 1; Gal. 1:6-10.)

Firm discipline on the part of the church, faithful preaching of the whole counsel, and zeal in teaching from house to house all are dedicated to the effort to save some. We cannot reach all, but we can try. We can “by all means save some.”

Many in high places in our country are humanists, which means that they are atheists. Some of these unbelievers are very prominent in politics, courts, news media, and in university classrooms. The American Civil Liberties Union (ACLU) and the National Organization of Women (NOW) are led by humanists or atheists. If the church withdraws from a fornicator as the Scripture demands, these people would oppose the church rather than the fornicator. To these humanists fornication is not wrong but is a matter of the private affair of the individual and no business at all of the church. Preachers and elders who would reprimand fornicators would be regarded as having a “holier than thou” attitude meddling with the “rights” of others. Likely they would object very much to the teaching done by Jesus as recorded in Matthew 23 when He was giving sharp rebukes to the Pharisees. Humanists would save their sharp rebukes for those who rebuke the immoral. Humanist lawyers would defend the immoral.

The church and each member of it should be very much interested in pleasing God by following Bible instruction. It is not our task to try to please men who are without God and without hope in the world (Eph. 2:12; Gal. 1:6-10). Standing for the truth may cost more in the future than it has in the immediate past. Let us teach and practice the will of God in the matter of withdrawal and on every thing else that is confirmed in His word. We ought to obey God rather than men (Acts 4:20; 5:29).

The National Organization of Women (NOW) has lobbied in Washington to get laws passed that would require churches to pay taxes on the buildings where they worship if they do not allow women to preach or sit in official positions in the church. The Bible is right now and will be when the Christ returns as Judge of all the earth.

Denominations are coming more and more in line with trends of our humanistic world. They lose the respect of the public as they become more liberal in their teaching. We do not use carnal weapons, but we do have powerful weapons to pull down strongholds. (See 2 Cor. 10:1-6.) Truth is worth fighting for, so we should put on the whole armor and take the sword of the Spirit and fight a good fight (Eph. 6:10-20). Compromise is not the need of the day where truth is involved.

If a church looks the other way and refuses to notice when more and more members become ungodly that church will become a gathering place for the worldly. It will also lose the respect of the community. Its zeal for Christ will vanish so it will fall into the same condition that had come to Israel when Isaiah and Jeremiah lived, and into the situation Paul wrote about when he warned Timothy of the day when they would no longer endure sound doctrine. They would then find teachers after their own lusts.

The Lord had “a few things against” the church at Pergamos when the book of Revelation was written. He explained by saying, “thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumbling block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. So hast thou also them that hold the doctrine of the Nicolaitanes, which thing I hate” (Rev. 2:14,15). We live in a different age, but we have the same Christ. He was displeased then with a church that tolerated doctrines and practices that were contrary to His will. Our Lord is merciful to penitent brethren, but he does not condone error among His people.

One remark is repeated in each of the letters to the seven churches of Asia: “He that hath an ear, let him hear what the Spirit saith unto the churches” (Rev. 2:29). So called Protestants are not inclined to protest against false doctrine today. They are more likely to suggest that “every one has a right to his own belief,” and that “one faith is as good as another.” The true disciples of the Lord are taught to earnestly contend for the faith and to admonish one another daily lest any be hardened by the deceitfulness of sin (Jude 2; Heb. 3:12,13; Eph. 4:14). Let every man speak as the oracles of God; and let every church insist on sound doctrine. (Read Rom. 16:17,18; Tit. 3:9,10; 1 Pet. 4:11.)

Guardian of Truth XXVIII: 21, pp. 644-645
November 1, 1984