Truth Magazine

By J.W. McGarvey

The study of the Scriptures by topics is the third method which I have named. While prosecuting the methods already mentioned, a general knowledge of leading topics will have been obtained; but the preacher should never be satisfied with a general knowledge of any topic treated in the Bible. Detached pieces of information are never satisfying, and they are very likely to prove misleading. Complete, systematic and exact information is what our calling demands, and this we must as soon as possible acquire.

I know of no method by which such a knowledge of topics can be acquired less laborious than the following: First, by means of your recollection from former readings, and by use of your Concordance, gather up all the passages which treat of the subject in hand, or which throw any light upon it. Second, classify these passages according to the different branches of the subject with which they are connected. The branches of the subject are often known in a general way before the investigation begins. They have come into notice by inquiries of your own mind, or they have been made familiar by religious controversy. When the divisions thus suggested are but a part, the passages themselves will suggest the remainder, so that there will seldom appear any difficulty in completely classifying the collected passages and obtaining exhaustive subdivisions of the topic. The next step is to arrange the thoughts and facts under each branch of the subject in some natural order of sequence, and thus obtain a systematic view of it as it stands in the Scriptures. Finally, the parts must be studied with reference to one another and the whole; and the whole must be studied with reference to all its parts. When this is done you are prepared, and not till then, to write or speak on the subject or any of its parts with the assurance of one who understands fully what he proposes to say.

This is a laborious process. It is one which only the few have the industry to pursue; but the few who do pursue it are the masters in Israel, they are the teachers of teachers; while those who lack this industry must remain contented with very imperfect knowledge, and must obtain their knowledge in the main at second-hand. I suppose myself to be addressing men who wish to rank with the former of these two classes. It may be well to add, however, that a young preacher, in the beginning of his ministry must necessarily discuss some subject before he can have had time and opportunity for this exhaustive study; but all such should remember that this necessity is one of the disabilities of inexperience which must be put away as soon as possible.

In the last place, I am to speak of studying the Scriptures devotionally. The preacher who has not a devotional spirit, lacks the chief elements of power with the people both in the pulpit and out of it. He is utterly incapable of cultivating a devotional spirit in his hearers; and without this the entire service of 1he church becomes an empty form. No man who is to lead the people in the way of life can afford to neglect this element of the Christian character, this source of religious enjoyment, this element of pulpit power. Apart from frequent prayer and much meditation, there is no way to cultivate this spirit except by the thoughtful reading of those portions of Scripture which are especially designed to awaken devotional sentiments. The preacher, therefore, should study these portions a great deal. They should be in his hand every day.

When we speak of devotional parts of the Scriptures, the mind turns at once to the book of Psalms; for in it are collected the richest poetic effusions of pious hearts throughout the period of Jewish inspiration, from Moses to the poets of Babylonian captivity. But only a certain portion of these is well adapted to the cultivation of devotion. Some of them are descriptive, some didactic, and a few are vindictive, giving utterance to that sentiment of the Mosaic law which allowed the demand of an eye for an eye and a tooth for a tooth. By frequent reading of all the Psalms, the preacher will make himself acquainted with those which contain pure devotional feeling according to the Christian standard, and these should be his sources of inspiration.

But besides the Psalms, there are many passages in Job, in Ecclesiastes, in Proverbs, in the prophets, and even in the historical books of the Old Testament, the study of which lifts up the soul to the loftiest sentiments, while in the New Testament, which contains not a single book of poetry, there are passages in the Gospel, in Acts, in the Epistles, and in the Apocalypse, fully equal to the most sublime poetry for filling the soul with every holy emotion. The preacher, while studying the Scriptures historically, by books and by topics, will have found all these passages. He should mark them as he discovers them, and should subsequently revert to them, for devotional reading until both their contents and their places in the book became familiar to him.

In order to the best effort upon our hearts, our devotional study should not consist in a mere dreamy reading of the parts referred to; for in this way the impression made is likely to be shallow and transitory. We should study these passages exegetically, searching into the significance of every figure employed, and trying to paint before imagination’s eye every image projected by the writer. If we read, “The Lord is my shepherd, I shall not want,” we do not feel full force of the metaphor until we learn all about the work of a Palestine shepherd, as it is alluded to throughout this Psalm, and as it is literally described by Jesus in the tenth chapter of John. So of all the metaphors, tropes and historical allusions throughout the poetry of the Bible.

But the best effects of devotional study will still lie beyond our reach, if we do not commit many of these inspiring passages to memory, so that we can meditate upon them in the night watches, call them up amid our labors and our journeyings, and make them subjects of conversation when the Bible is not at hand. It is in this way that the word of God is to dwell in us richly in all wisdom. If you will inquire you will find it almost universally true of men and women eminent for piety, that their memories were vast storehouses for the most precious portions of God’s Holy Book.

As a kind of concluding note I must append to this part of my lecture the remark, that in all of our study of the Scriptures we must constantly consult the original if we can, and that we must by all means use the best version. The Canterbury revision of the New Testament should now totally supplant the King James version, not only because it is a great improvement as a version, but because it is the only representative in English of the corrected Greek text. A man is not safe in venturing upon the exegesis of a single passage by the aid of the old version until he shall have compared it carefully with the new; and rather than be continually making these comparisons, it is better to at once adopt the new into exclusive use.

Guardian of Truth XXVIII: 5, pp. 135-136
March 1, 1984

By Hoyt Houchen

Question: Is it Scriptural for a local church of Christ to have a large sum of money in the treasury (say $100, 000 or more), deposited in a bank or land savings and loan association and earning interest, instead of helping those many preachers who requested support that they may be able to spread God’s Word? I may add that the money was and is not needed by the church at the present or future times.

Reply: God is not pleased with a situation such as the one described in the question. It is unscriptural. The New Testament teaches that Christians are to give their money upon the first day of the week, as they have prospered, to be used in the Lord’s work (I Cor. 16:1,2). In the “ample of the Corinthians, the money placed in store was to meet a special need – that of the poor saints in Jerusalem. This was a treasury (from Greek word thesaurizo which means “in store,” W.E. Vine, Expository Dictionary of N.T. Words, Vol. 4, p. 77). It is not wrong for the church to have a treasury, for the Scriptures authorize it. Nor is it wrong for a local church to have a large sum of money in the treasury (a bank where the money is in safe keeping) provided it is there for a present or future specific need. But for brethren who are supposed to love the Lord and be dedicated to His Cause to allow a huge sum of money to lie dormant, only to earn interest and not be used in the Lord’s work, is inexcusable.

The Bible teaches that Christians are to engage in honorable occupations or professions that they may support the work of the church, support their families and meet other necessities of life (see Eph. 4:28; 1 Tim. 5:8 etc.) They are to give from the heart liberally and cheerfully upon the first day of the week, that the work of the local church can be done (2 Cor. 9:6,7). When they contribute their hard earned money, they have every right to expect that it be used for the work of the Lord by those who are entrusted with it.

Scores of faithful and worthy gospel preachers are in need of financial support. There is hardly a week that goes by that we do not receive an appeal for help from such preachers. It is shameful that some of these men must work with their hands – “make tents” for a living or to supplement their income because of a lack of financial assistance from brethren. Brethren who are responsible for such an existing situation as referred to by our querist, will have to answer to God at the judgment. They are not properly discharging their obligations as faithful stewards. They fail to consider, that the money contributed upon the first day of the week by Christians, is not their money to sit upon, but it is the Lord’s money to be used. Preachers, like others, can work at other jobs for their support; but there is no reason why they must do so. when there are churches financially able to support them.

Paul labored with his hands while at Corinth, not taking financial support from those brethren, but not because he did not have the right for such support; for in this case he waived this right so that he would not be suspected of seeking gain (1 Cor. 9:12). Paul upheld the right of those who labor in the gospel to be remunerated for their work and gave examples in 1 Corinthians 9: the soldier who receives pay for his services, he who plants a vineyard and eats the fruit from it and the one who feeds the flock and eats the milk from it (v. 7). He reminded them of what is said in the law of Moses: “Thou shalt not muzzle the ox when he treadeth out the corn” (v. 9). He asked, “If we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things?” (v. 11). Then he sums up this teaching in verse 14: “Even so did the Lord ordain that they that proclaim the gospel should live of the gospel.” Brethren who have any doubts about gospel preachers being supported by brethren would do well to read and ponder upon 1 Corinthians 9:1-8. Paul wrote in his second letter to the church at Corinth, “I robbed other churches, taking wages from them” (2 Cor. 11:8). He later wrote to Timothy: “The laborer is worthy of his hire” (1 Tim. 5:18). The church at Philippi had fellowship with Paul in the preaching of the gospel (Phil. 4:15,16).

Brethren who allow large amounts of the Lord’s money to accumulate and sit idle with no present or future plans, and with the many gospel preachers who need to be supported, should be ashamed. We are afraid that some brethren will lose their souls for such action and neglect. The main business of the church is to preach the gospel, not to accumulate huge bank accounts. I feel keenly about this matter and have great concern. If any who read this column are guilty of such selfishness and indifference, may they repent and use the Lord’s money in the way He intended for it to be used.

Guardian of Truth XXVIII: 5, pp. 132-133
March 1, 1984

By William C. Sexton

An understanding of the purpose of preaching is needed, from both the receptive and the supportive point of view. Such will enable us to work more intelligently and enthusiastically and with greater success.

We wish to look at three passages of Scriptures (1 Cor. 15:1-3; Col. 1:28; 2 Tim. 4:2) in this study, believing that as we analyze these passages we’ll be able to see something about preaching that perhaps we have not discerned before. At least the points should be more vividly impressed on our minds, resulting in more effective labor.

Three different words are used for “preach” in these three passages, each contributing its emphasis to the activity! When we observe the point of emphasis in each text, I believe we will have a more accurate and appreciative view of the activity in which preachers are to be engaged.

1. Paul had preached to the Corinthians the gospel message; it had been received and the receivers had been saved by it, conditionally – “if” they would hold fast to it!

2. Christ in the Colossians was the hope of glory, whom Paul preached, “warning every man,” to the end that he “may present every man perfect in Christ Jesus” when the fruit of the activity was full grown!

3. Timothy was charged with preaching 91the word” in all seasons, in the manner that would fit the occasion, “reprove, rebuke, exhort with all longsuffering and doctrine.”

I believe that the purposes of preaching is dictated, when we examine each of the three words, by content and manner. The purposes are to be found in a close examination of these New Testament words, which would not be easily observed in reading the English translation. Let us look at the words.

I. Why three words translated “preach, “preached, preaching? The basic idea involved in or associated with the word seems to convey to us a precise and distinct aspect of this activity called preaching!

Evangelizo is the word used in 1 Corinthians 15:1-3 and it has as its basic idea “good news.” Thus the emphasis is on the message, that it is beneficial to the hearers. It is news-worthy, attractive and important. As we think about the criteria today for something to be “news worthy,” perhaps we can gain a greater insight into the good-news aspect of this message.

The word is used many times in the New Testament. Always, it seems to convey the concept that something good is near, available, to be received, to be responded to! “I must preach the kingdom of God to other cities also” (Lk. 4:43). Philip’s “preaching” was “concerning the kingdom of God” (Acts 8:12). When it was believed, the people responded immediately, “they were baptized, both men and women.” The message was “good news.” God’s rule was capable of being responded to and the benefits of doing so were so great!

“Jesus Christ” was the subject of the daily preaching in the temple and in “every house,” which could not be stopped by the persecutors; when the messengers were required to “suffer” for their activity, they “counted” such to be a “worthy” thing (Acts 5:42; 11:20).

They who were “scattered abroad” from Jerusalem went everywhere preaching the word (Acts 8:4), the word, the source of the message, was “good,” beneficial! When Paul and his companion returned to Antioch, they continued to preach the “word of the Lord” (Acts 15:35). Peace by Jesus was preached (Acts 10:36; 17:18; Eph. 2:17). The gospel was preached (2 Cor. 11:7; Gal. 1:8) which was also called “The Faith” (Gal. 1:23). That which was conveyed to the hearers when this caliber of preaching was done was very valuable, being called by Paul “unsearchable riches” (Eph. 3:8).

Katangello is the word used in Colossians 1:28 and the basic idea is “proclaiming” – making known so that it can be understood. Here the emphasis seems to be on making the message available so that it is clear, understandable to all. There is a time and place when and where this is the main purpose in preaching! One has to have the message presented in terms and in a way that he can grasp the meaning, see clearly, unmistakenly what is required!

This word is used in some very meaningful ways, concerning some very significant matters. Preaching was done so that people could clearly see that through Jesus “the resurrection of the dead” was achieved (Acts 4:2). Also, Paul preached -made it clear – “through this man” (Jesus Christ) “forgiveness of sins” was received (Acts 13:38). Men had to come to grasp clearly that “Jesus” is Christ (Acts 17:3) and this was achieved through preaching of this nature! Men and women need to see plainly, unmistakenly, what is required of them so as to be “in” Christ now and when this life is over (cf. Rev. 14:13; Jn. 15:6; 2 Cor. 5:17).

This word seems to be used to describe the preaching that was done only in the Acts and epistles. But it seems clear to me that this type of preaching surely needs to be done today, as then. At times it seems that this aspect of preaching is lacking often today; instead, speaking of the message is done in general and perhaps vague, ambiguous language, so that people never really see clearly their condition, what is available to them, the dangers facing them, or the terms or conditions that must be met in order to avail themselves of the benefits of Christ’s sacrifice. Beloved, such ought not so to be!

Kerusso is the word used by Paul in 2 Timothy 4:2 and the basic idea is that of a “herald” crying, announcing! Harper says of the word, “to announce as a matter of doctrine, inculcate. . . public inculcation”. Webster says of “inculcate,” “to impress upon the mind by frequent repetition or insistent urging.” Thus it is or may be done many times, often, with a sense of urgency!

This word, too, is used many times. It is used, too, relative to some very significant points which need to be preached with a sense of urgency!

John the Baptist came preaching – heralding the message: “repent” (Matt. 3:2) and Jesus did the same (Matt. 4:17). The message that the “kingdom” was “at hand” was made known in this fashion (Matt. 3:2; 4:17; 10:7). The good news of the kingdom came in this word (Matt. 4-23; 9:35; 24:14). The coming of the mighty one (Mk. 1:7) was made known in this manner.

When Jesus told His apostles to preach the gospel message to the whole world (Mk. 16:15-16) and that the believer and baptized would be saved while the unbeliever would be lost, this is the word used. When Philip went to Samaria and engaged in the activity of preaching, this word is used to describe what he did (Acts 8:5). Paul preached “Jesus” in this fashion with this sense of urgency. When left two years in Rome to carry on in “his own hired house,” his “preaching the kingdom of God” was in this fashion or of this type (Acts 28:31). He affirms to the Corinthians (2 Cor. 4:5) that his preaching was not of himself, “but Christ Jesus the Lord and ourselves your servants for Jesus’ sake.”

When Peter preached to those gathered at the house of Cornelius that Christ “was ordained of God to be the judge of quick and dead,” he did it according to this word with a sense of urgency (Acts 10:42).

Likewise, Paul preached to the Corinthians (1 Cor. 1:23-24) “Christ crucified, unto the Jews a stumbling block, and unto the Greek’s foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God and the wisdom of God.” There is a need for this message to be presented with the sense of urgency!

II. Recognized This Three-Fold Purpose Of Preaching! It seems to this observer and participator that, at times, we are not as sensitive to the immediate need in preaching as we should be. We do not try to follow this pattern, or meet each aspect of the need. People need to see first that the message of Christ is for their eternal well being: it is good news! Not only do they need to be excited about the benefit it offers them, they also need to see clearly the terms, the conditions, on which this benefit is received by them: what is required of them by God in order for them to be the recipient of His grace?

When the first two aspects are achieved, proclaimed, conveyed, grasped by the hearers, then and only then, really, is it appropriate to kerusso – herald with the sense of urgency!

A number of “preachers” seem to stop at the “good news” phase. People are so excited and pleased that God has provided them with salvation; but, little or no effort is made to point to the conditions which must be met, leaving them in the dark – yet feeling safe! However, possibly many who present the good news phase and the understanding phase, stop short of the urgency phase; so, the hearer is still left in the state of sin – lost, unmoved. It appears that we could profit from a real consideration of these three aspects of preaching.

III. Application Of This Principle! Beloved friend, what about your response to preaching? What phase has challenged you? Have you been impressed with the good news? Have you understood the conditions which must be met by you? Have you been moved to respond? If you have not moved through each phase of this process, then by all means do it now!

My beloved preaching friends, what about your preaching? Has it had all the three phases in it? I challenge each to do a close complete examination of our preaching, to see if we are leaving out one phase and, consequently, failing to achieve the desirable results? If we are, then we need to correct that; if we are doing what we should, self-examination cannot hurt!

Guardian of Truth XXVIII: 5, pp. 137-138
March 1, 1984

By Tom M. Roberts

In most areas of our life, opposites occupy an important role in defining and explaining the facts of our existence: near and far, in and out, up and down, sweet and sour, hot and cold, male and female, God and Satan, young and old, etc. Without getting too technical, it should be observed that opposites are not always antithetical or antagonistic. Sometimes, opposites are simply different or stand in a complementary position to one another, such as male and female, young and old, right and left. However, a proper definition of opposite things is not the purpose of our study. There is something that most of us have observed that is so opposite, so different, indeed, so irregular, that we can well profit from a consideration of it.

I speak of the fact that there are Christians who, as they get older, become stronger in the Lord and visibly more at peace, ready to face death. At the same time, other Christians, as they get older, become spiritually feeble and lose their faith. Such a striking contrast, such a completely opposite attitude, presents a character study that provides an in sight into the nature of faith. Why does one Christian become stronger while another gets weaker? Why is it that, to one, faith becomes “Sweeter As The Years Go By” (the title of a song we sing), while another loses all faith? Why does one continue to learn and grow (regardless of age) while another complains of dull sermons, boring Bible classes and dreary worship? Why does one maintain a keen interest in heaven while the other seeks and is attracted to earthly pursuits?

I speak not in theoretical abstracts of such character differences. Rather, personal observance has led me to wonder at this obvious dichotomy among people whom I have met. It has been my pleasure to be acquainted with some of the finest Christians ever to walk on this earth. Men and women alike have impressed me with the fact that, as they get older, spiritual things hold a greater and greater attraction to them. As their bodies fade, their faith becomes surer and more steadfast. Heaven draws, them like a magnet. But strange as it may seem, within the same congregation, exposed to the same spiritual stimuli, participants in the same worship, listening to the same sermons, are people who are so different one wonders that they claim to be Christians at all.

Surely, this character difference, this abundance of faith in one and its absence in’ the other, cannot be a fault of truth itself. Truth is available to all in equal portions. In fact, these people of such different attitudes may even use the same version of the Scriptures, have the same father and mother and share the same environment. Thus, we conclude that there is an internal, rather than an external, reason for what we have observed. Our goal is to be able to isolate this reason (or reasons) and to use our knowledge as a means of helping those who would be in danger of losing their faith. In fact, we need to be aware that it is an ever present danger to all of us and that we need to beware lest our own faith fail. It has happened to elders and preachers as to all other Christians. What can we learn that. will make our faith disweeter as the years go by”?

I know of no greater source of enriching faith than that of the “great cloud of witnesses” (Heb. 12: 1) who, like some of our study, became stronger as the years went by. This great body of righteous people loom on our horizon as ones who have passed before us, treading the same pathway, enduring the same (if not greater) tribulations, but having finished their journey. Now, having reached the finish line, they have stopped and lend encouragement to those of us still ‘ in the race. Standing there, they are saying, “Come on! If we did it, you can, too. ” Seeing them, we can realize that they were people of flesh and blood and passions like us and, if they made it, we can also. Perhaps, if we can analyze what it was that helped them to reach the goal with faith intact, it will help us today. What was it that, in spite of all Satan could do, enabled them to reach their reward?

Anna and Simeon

Luke records that Simeon (2:22-35) and Anna (2:35-38) were older people who still had great faith. Of Simeon it is recorded that he was devout and “waiting for the consolation of Israel.” When he saw Jesus, he took him into his arms and blessed God for being able to be alive to see Him and announced that he was now ready to “depart in peace.” Of Anna it is recorded that she was about 84 years of age, yet constantly in the temple, serving God night and day. Like Simeon, she waited for the “redemption” of her people. What gave these two their great faith? Why were they so eager for spiritual things? What can I do to be like them?

Perhaps the one thing that stands out in the lives of both Anna and Simeon is their sense of expectancy toward God. Life was not the same old grind day after day to these people. They were looking for something to happen. They had a goal. Life was exciting and they lived it with anticipation. “Oh,” you say, “I could have that same attitude if I could have been alive to witness the birth of Jesus.” But don’t you see, Jesus is coming again. Perhaps we can be alive to see Jesus return. Regardless, we are going to meet Him. If this sense of anticipation, this excitement, this goal kept the faith and Anna and Simeon alive and viable then, it can do the same for us today. Jesus is coming again. Have faith! Be faithful!

Abraham

For many people, heaven is not real. It is a word. It has a definition, but it is meaningless. Perhaps this is why some Christians become unfaithful. Heaven is just a word with no meaning. But we can be thankful that among that cloud of witnesses stands a man called Abraham. His faith never dimmed and he reached the finish line. What helped Abraham reach his goal?

Abraham looked forward to going home. “For he looked for a city which hath the foundations, whose builder and maker is God” (Heb. 11: 10). “. . . But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city” (11: 16).

Ask soldiers on duty in a foreign country what “home” means to them. It isn’t necessary to consult a dictionary! Just a word? Just a definition? No, indeed. It thrills the soul to think of “going home. ” Such thoughts have moved poets and song-writers alike. “Home” has kept the prisoner’s sanity intact and soothed the wanderer’s miles. Now, apply that to heaven. Abraham was going home. The miles grew short and the feet grew light as the journey drew to a close. No detours or side-trips for him, thank you. No return to the false security of Chaldea for him. He had his eye on the finish line. Now, Abraham is home and he is telling us that we have a place there too. Is your faith or zeal ebbing. Think of going home. What a lift it gives the heart! I’m going home.

Israel

America has enjoyed great prosperity and is still a young nation. Numbering back to 1776 gives only slightly over 200 years of national existence. When Israel left Egypt, it was after 400 years and most of that was spent in slavery. Again, slavery is only a word to most of us but to them it meant back-breaking, unending toil. Slavery meant bondage, being held as a piece of chattel property. Deliverance from Egypt was freedom, indeed. Freedom, like home, is often appreciated only after we have been away from it. Those Americans who were captives of Iran demonstrated the happiness that comes from being set free after imprisonment. But we as Christians have a freedom that costs more and means more: freedom from sin. While a lack of faith among the Israelites often made them forget the blessing of deliverance from Egypt, there were those who understood the blessing and their feet were light as they left the place of bondage. (Here we are reminded of another song we sing, “Camping Towards Canaan’s Land.”) Can we not appreciate also what it means to be free from the bondage of sin? Can this freedom ever become boring, dreary or dull?

How is it possible to forget the wonderful thing it is to be a Christian when I look around at those still in bondage and see their suffering in sin? It is a constant thrill to be able to tell others about the freedom in Christ. It may be that those in the church today who are bored and who are losing their faith have forgotten how they were cleansed from sin, delivered from darkness. It may be that they have not been telling others about this freedom and it is not kept fresh in our minds. Worship, Bible study or any aspect of service to the Lord can never be burdensome in view of the burdens of sin I have laid down.

Temptations And Trials

A young boy once said that he “enjoyed a whipping.” When asked why, he replied, “Because it feels so good when it is over.” Something like that might describe the life of those in Hebrews I I who finally reached their reward after the long and bloody trail of persecution. It is said that light gets brighter as the darkness deepens. So also hope gets stronger as persecutions increase. Faith in Christ in the first century found its greatest reception in the hearts of the persecuted classes. Hard times have caused some Christians today to fall away. But so has prosperity. We need to learn that adversity and prosperity are but two sides of the same coin: trials of our faith. In the midst of fife with all its varied trials, we need to keep our hope strong. That beloved writer of the Hebrew letter (whoever he may be) put it this way: “. . . we have a strong consolation who have fled for refuge to lay hold upon the hope set before us: which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil . . .” (6:18-20). Jesus is the basis and foundation of our hope and he is in heaven. That is where our hope is anchored. Hope . . . anchor . . .heaven . . . home . . . Jesus! Life can never overcome us when we have this kind of hope. If worship and service is boring you, you have lost your hope and need to have it rekindled. Don’t give up your hope.

Old Age And Death

We mentioned Anna and Simeon earlier who were of great age yet still loved the Lord and were faithful. Is it not possible that age becomes a great friend to those of us who want to go to heaven? Do you remember your life as a teenager? Physical things were so important! Material possessions were never enough when compared to what others had. Sex was such a driving force, took up so much of your thoughts and often obscured the right path. Now that a kind of plateau of age has been reached, we can truly look back on some of those things and regulate them to a lower level. The world is not going to come to an end if I don’t get a new cart All material things loose their luster with time. In perspective, the things that meant so much to us while younger don’t have the same priority. We look at life differently. Folks, don’t feel badly about this! Wouldn’t it be terrible to be a teenager all your life? Wouldn’t it be awful to have the same wants and desires now as you did then? There is something to be said for growing older. And as we get older and realize that we are nearer to heaven than when we first believed, it can bring a sense of relief and peace that has not been experienced before. Believe me, I wouldn’t trade places with a teenager for all the sports cars in Detroit. How sad to see a Christian loose faith and fall away as he gets older. How terrible to miss this plateau of spiritual strength that becomes a springboard for death itself. From this vantage point, death is but a small step into a better place (Phil. 1:21). The death of a teenager seems such a waste; the death of an aged Christian seems so natural. Is this not one explanation of why faith should become sweeter as the years go by? Doesn’t this explain a lot about the character of this group we have been analyzing: those whose faith increases day by day and year by year?

How Is It With You?

In and out, near and far, up and down, faithful and unfaithful – opposites all that explain the facts of our existence. Which is it with you today? Is your faith increasing or decreasing? Are you getting stronger or weaker. Do you enjoy your worship and service to God or has it all become terribly dull? In the lives of those who have walked this way before us are some lessons to be learned that encourage, help and give us direction. It is my prayer for you and for me that, along with Anna and Simeon and a host of others, our faith will be sweeter as the years go by.

Guardian of Truth XXVIII: 5, pp. 129, 146-147, 151
March 1, 1984