Truth Magazine

By Hoyt Houchen

Question: Are overhead projector charts authorized by the Scriptures? If one or two people conscientiously oppose their use, should the elders and preacher cease using them for fear that they will be guilty of “offending” a brother (Rom. 14:21; I Cor. 8:13)?

Reply: The use of overhead projectors is an effective method of teaching. It is in the same category as black boards, cloth charts, song books, baptistries and tracts. They are all expediencies – means and methods. It cannot be shown that their use violates any Scripture. If a critic objects to overhead projector charts, but at the same time approves of a black board, he is inconsistent because both are in the same category. Elders have the responsibility of feeding the flock (Acts 20:28) and, in providing spiritual teaching, they should employ the best and most effective methods available.

As to “offending the conscience,” a few brethren need to do some studying in this area. They do not understand what is involved in Romans 14 and I Corinthians 8. If they have an opinion that some method used by the church is wrong (usually because they do not like it), it is easy for them to object on the ground that it “offends” their conscience. They completely miss the point of Paul’s teaching. In neither Romans 14 or I Corinthians 8 is Paul saying that we must give up anything and everything that “hurts the feelings” of some objector. The local church would be in a mess if every grumbler is pacified by discontinuing some effective means of teaching. This would mean that the local church would have to cease having Bible classes or using individual containers at the Lord’s Supper because somebody says he is offended by their use. It is time that some objectors learn the real meaning of Paul’s teaching.

The weak brother in both passages is not the one who merely has his feelings hurt. The idea in Romans 14 is that a stumbling block is not to be put in a brother’s way. This would be an occasion for him to fall (v. 13). In the Roman passage Paul is dealing with a brother who was weak in faith (v. 1) and could only eat herbs (v. 2). If such were influenced to eat meat by a stronger brother, even though he believed it was wrong to eat it, he would be led to sin (v. 15). To grieve a brother in this instance is not merely hurting his feelings. The next sentence says, “Destroy not with thy meat him for whom Christ died.” The word “destroy” means “ruin or loss.” To offend a man’s prejudice or notions is not to destroy him. Rather, his ruin or destruction would result from him being encouraged to do that which would lead him to sin. And, it is interesting that usually the member in the church who is offended or who has his feelings hurt about something, is the last one to admit that he is weak. Who is the weak brother referred to by Paul? He is the one who could not conscientiously eat meat because he considered it unclean. He was not to be given an occasion for falling (v. 13). This lesson is illustrated in verse 21, “It is not good to eat flesh, nor to drink wine, nor to do anything whereby thy brother stumbleth.” Please note that the verse does not say that we are to refrain from anything that merely hurts the feelings of a brother. The “offense” is that which would make him sin.

The word “offense” as defined by Webster is “a cause or occasion of sin: stumbling block” (Seventh New Collegiate Dictionary, p. 586). Thayer explains the Greek word proskomma (stumbling-block): “i.e. an obstacle in the way which if one strike his foot against he necessarily stumbles or falls; trop. that over which the soul stumbles, i.e. by which it is impelled to sin” (Greek-English Lexicon, p. 547).

The lesson that we as Christians are not to do anything that will cause a brother to sin is also the one taught in 1 Corinthians 8. At Corinth there was the situation of eating meat sacrificed to idols. The weak brother in this case was a converted brother who was still susceptible to Pagan influences. He could not eat meat that had been dedicated to an idol. As he grew spiritually in Christ, he might come to realize that there was nothing in an idol. Until then, the brother strong in faith should not eat meat if it would cause the weaker brother to follow his example and thereby sin. This is why Paul wrote in verse 13, “Wherefore if meat causeth my brother to stumble, I will eat no flesh for evermore.” This is afar cry from merely hurting the feelings of some grumbler who dislikes some method being used by the church.

Sometimes a disgruntled member, in order to have his own way, will attempt to exert pressure on the elders and preacher by threatening to leave the congregation because some method does not suit his fancy. This attitude denotes spiritual immaturity. Brethren who object to such methods of teaching as the use of overhead projectors should first be taught and admonished. They should be shown that the use of such is an expediency like a song book, black board, Bible classes or individual containers at the Lord’s Supper. They should also be made to realize that they have no right to bind their opinion or encroach upon the liberty of others who favor their use. Brethren who object to such methods usually do not consider the desires of others. They selfishly think only of their own dislikes. Elders and preachers should not be intimidated by such childish actions. If a few are disgruntled and leave because they are “offended,” this is better than having the unity of the congregation disrupted and an effective teaching program thwarted. If they leave the congregation, they leave because their own personal whims were not satisfied. Such brethren have not been destroyed – made to sin.

Guardian of Truth XXVII: 3, p. 69
February 3, 1983

By Tom M. Roberts

The gospel accounts tell us that Jesus faced the prospect of crucifixion with much dread and agony of spirit. Matthew states that Jesus was “sorrowful and sore troubled,” “exceeding sorrowful,” and prayed that, “if it be possible, let this cup pass away” (Mt. 26:37ff). Luke adds that He was “in an agony,” that He prayed at length and that His “sweat became as it were great drops of blood falling down upon the ground.” Without question, this is language that dramatizes the inner feelings of Jesus as He anticipated the hours that faced Him. Yet, with all due respect to the suffering and death that would be His, there seems to be an incongruity between the attitude exhibited by Jesus as He faced death and the attitude that Scripture and Jesus Himself tells us that should characterize the disciples who face death.

Consider these scriptures. “Be not afraid of them that kill the body, but are not able to kill the soul; but rather fear him who is able to destroy both soul and body in hell” (Matt. 10:28); “He that findeth his life shall lose it; and he that loseth his life for my sake shall find it” (v. 39). Again, “Count it all joy, my brethren, when ye fall into manifold temptations” (James 1:2) and verse 12, “blessed is the man that endureth temptation.” Revelation 2:10 puts it clearly: “Fear not the things which thou art about to suffer: behold the devil is about to cast some of you into prison that ye may be tried; and ye shall have tribulation ten days. Be thou faithful unto death, and I will give thee the crown of life.” Disciples should not shrink back from death itself and the apostles themselves left the council of the Jews “rejoicing that they were counted worthy to suffer . . .” (Acts 5:41).

My point is that there seems to be a disparity between the attitude Jesus exhibited when He faced death and the attitude that is recommended when we face death, yes even a death of suffering. Was Jesus not able to face death with the same equanimity that He suggests for us? Are we being expected to be more noble in the face of suffering than He? No! To ask such a question is to answer it. Jesus did not and does not expect something of us that He was not willing to bear. It is this fact and the seeming incompatibility between this fact and the obvious dread of Jesus as He faced death that has led me to understand something about the cross and the death of Jesus on it that might escape us without due consideration. I believe you will agree with me as we study together and both have a deeper appreciation of not just death on the cross (a common event) but the “shame of the cross” (Heb. 12:2), a situation unique to Him.

Consider The Nature Of Deity

I believe the reason why the cross and its death held so much more dread than death should seem to hold for even us is that Jesus knew He was going to the cross to be treated as a sinner and to have to hang on the cross as though He carried the guilt of all humanity. This treatment was not only abhorrent to Jesus because of His holiness and purity but also because He would have to be treated by Jehovah, His father, as a sinner would have to be treated, “having become a curse for us” as Paul put it in Galatians 3:13. We cannot appreciate the character and attributes of God without realizing just what this meant to Jesus. Jehovah is described in the Bible in the absolute sense of holiness, goodness, perfection. As Habbakkuk said, “Thou art of purer eyes than to behold evil” (1:13). It is said of God that He cannot lie, that He swears by Himself since He can swear by none greater (Heb. 6:13-18), that He is omnipotent, omniscient, omnipresent and the source of all good. At the same time, God hates all kinds of evil (Psa. 45:6-7; Prov. 6:16f; et al). Reflect on this as it relates to Jesus’ death on the cross and it becomes doubly significant. You see, God was going to have to treat Jesus, His own son, as though He had sinned! Nor can we overlook the fact that Jesus Himself is truly God and has the same holiness and purity as well as hatred of sin. When this is driven home, it becomes evident that there is much more to the death of Jesus than death alone. In fact, I believe that the agony that faced Jesus was directly connected to his forthcoming treatment in two senses: first, that he would have to be treated as a sinner – a condition abhorrent to Him; secondly, that He would be treated as a sinner by God, His father, between whom existed perfect unity and harmony in sinless perfection. In the light of this knowledge, how much more poignant and pitiful is the cry of Jesus on the cross, “My God, My God, why hast thou forsaken me?” (Mt. 27:46).

This is in keeping with all that the rest of the Bible teaches about the suffering and death of Jesus. One Scripture that comes readily to mind is Isaiah 53 which is filled with prophecies of the Messianic death of Jesus. Some phrases that leap out of the text at us are: “Surely he has borne our griefs and carried our sorrows; yet we did esteem him stricken, smitten of God, and afflicted” (v. 4); “But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed” (v. 5); “The Lord hath lain on him the iniquity of us all” (v. 6); “He was cut off out of the land of the living for the transgression of my people to whom the stroke was due” (v. 8); “Yet it pleased Jehovah to bruise him . . . when thou shalt make his soul an offering for sin” (v. 10); “He shall see the travail of his soul, and be satisfied . . . he shall bear their iniquities” (v. 11) and “was numbered with the transgressors yet he bare the sins of many, and made intercession for the transgressors” (v. 12). The writer of the Hebrew letter also adds: “Who in the days of his flesh, having offered up prayers and supplications with strong crying and tears (cf. Mt. 26:37; Mt. 27:46) unto him that was able to save him from death, and having been heard for his godly fear . . . ” (Heb. 5:7). All of these Scriptures and much more indicate that Jesus feared the cross but not because He feared death itself. He feared and dreaded the cross because on it he would be treated as though He were stained with the sins and transgressions of all mankind. His father would have to turn away from Him as though He were being separated from His own son by sin (Isa. 59:1, 2; Ezek. 18:4). Herein lies the shame of the cross. Herein lies the agony that Jesus anticipated. The first three chapters of Romans reveal the sorry plight of mankind as he plunged deeper and deeper into the morass of sin. There was nothing that he had not done. There was not depth to which he would not plunge.

A crude but fitting way of illustrating how God must feel toward sin and how Jesus must have dreaded to be regarded as a sinner by his father lies in the true story of a neighbor boy of my family. Years ago at Halloween, it was the practice of some boys to go around the community turning over outhouses. These toilets were simple buildings erected over pits that were dug into the ground to be used as cesspools. The pranksters thought it the height of joking to turn over these outdoor toilets. Can you imagine how one of these boys must have felt the dark night that, after turning over the outdoor privy, he made a misstep and fell into the cesspool beneath? Try to imagine how he must have felt to be covered with all that filth! Imagine how his father would have felt to have observed his son covered with this corruption. This is a crude illustration, indeed, but it aptly brings to mind to some extent how Jesus must have felt to be covered (not actually, but metaphorically) with the sins of mankind. He was treated as though He were the murderer, the fornicator, liar, homosexual, atheist. He had to hang on the cross suspended before the God of heaven, His own Father, in that sinful condition. No wonder that God turned away from Him. He had to treat His own Son as though He were a sinner and deserved to die a cursed death.

Brethren, consider if you will that this is the very thing that Jesus dreaded as He prayed in the garden. He knew that shortly He would stand before God as though He were the rankest sinner, as though He were dripping with the sins of all mankind accumulated from Adam until the end of the world. To us who are more or less accustomed to being a sinner and to some degree calloused to sin, this might not seem such a dreadful thing. But to one who is holy, pure and good in the absolute, it is quite another thing.

Why Accept This Shame?

The disciples on the road to Emmaus after the resurrection of Jesus were asked, “Ought the Christ to have suffered these things?” (Lk. 24:26). From our vantage point this side of the New Testament, we can state with conviction that only by Jesus being willing to go to the cross and suffer the shame of it could man hope to have eternal life. But by how much more does our knowledge of the true shame of the cross elevate our appreciation of His sacrifice. Jesus loved us enough that He was willing to stand before His Father as though He were guilty mankind and be our substitute. He endured this shame as a sinner that we could become sons of God. How deep are the riches of Christ and the wisdom of God! How deep is our debt! Is it any wonder, then, that because Jesus was willing to suffer the shame of the cross that “God hath also highly exalted him, and gave unto him the name which is above every name, that in the name of Jesus every knee should bow, of things in heaven and things on earth and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the father” (Phil. 2:9-11).

Guardian of Truth XXVII: 3, pp. 67-68
February 3, 1983

By Mike Willis

I am happy to announce in this issue of Guardian of Truth that Tom Roberts is being added to our staff of writers. In my judgment, he will contribute to overall work of the Guardian of Truth. He is an excellent writer who militantly opposes every device of Satan to destroy the people of God.

I do not have a close personal contact with brother Roberts because we have never lived in proximity to each other to make that possible. I have grown to love and appreciate him for his work through the printed page. There has not been a gospel preacher to my knowledge who has done more to fight the grace-unity movement in the Dallas, Texas area. While working with the West Side Church in Fort Worth, Texas, brother Roberts edited the Gospel Guide. The primary thrust of that journal in recent years has been to oppose the neo-Calvinism being taught by some proponents of the grace-unity movement in that area. Through this bulletin, I became exposed to brother Roberts’ material.

Later, I was privileged to examine some of brother Roberts’ material rather carefully while working to prepare the lectures which were presented in that area but later published by the Guardian of Truth Foundation under the title Neo-Calvinism in the Church of Christ. Brother Roberts was one of the primary movers in getting this material published. It remains the most extensive work printed on the grace-unity movement.

A product of northeast Texas, Tom Roberts began preaching the gospel near Gladewater, Texas. Born in 1935 in Gregg County, he attended public schools first in Kilgore and finished the final six grades in Gladewater. While still in his senior year, he began preaching for a small congregation in the rocky community near Gladewater. One of the earliest conversions during this time was Pauline Kelley who later was joined with him in matrimony in June, 1953. Three children have been born to them; one son, Tommy, was killed in an accident during the fall of 1981. One son and one daughter remain.

Preachers who made a lasting impression on him during his formative years were Foy Wallace, Sr., Paul and Tom Wallace, Foy L. Smith and Robert Turner. After one school year at Florida College (1954-55), brother Roberts began full-time preaching with the church at Sour Lake, Texas. Following this, he worked in North Carolina for a number of years, both in New Bern and Newport, helping also to establish a new congregation in Morehead City.

In 1961, Tom moved from North Carolina to labor with the brethren at Whitesboro, Texas. While there he became acquainted with some brethren in a small liberal church in Sherman, a larger town just east of Whitesboro in north central Texas. After a period of study, he encouraged them to take a stand against liberalism. This they did to the last member, which enabled them to take a stand for the truth and keep their building without the controversy that often marks such an event. This congregation continues faithfully serving God today with Robert Farish working with them as evangelist.

Following the work at Whitesboro and Sherman (1961-67), he moved to Crockett, Texas, then back to North Carolina where he preached for a second time at Newport. In the fall of 1972, he and his family moved to Fort Worth at the invitation of the West Side church where he has preached for the last ten years. In 1982, a number of brethren who had been driving a long distance to worship at West Side peacefully formed a new congregation in south Fort Worth identified as the Woodmont Church of Christ. They began to meet in May of 1982 and asked brother Roberts later to begin working with them. He did so in September of that same year and continues with them currently. They are meeting in the Danciger Jewish Community Center, 6801 Old Grandbury Road, have purchased property at Alta Mesa and Landview streets in south Fort Worth, and plan to build shortly.

Meeting work for brother Roberts includes efforts in Texas, New Mexico, California, Oklahoma, Louisiana, Tennessee, Virginia, and North Carolina. While in college, he preached occasionally in Florida. In 1974, he became an associate editor of The Bible Standard and remained with it until it discontinued publication. Recently, he coauthored and edited material for Neo-Calvinism in the church of Christ, a study of issues centering on the graceunity controversy among brethren. In addition to bulletin work during most of the places where he lived, he also has preached the gospel over local radio stations, including one currently at Weatherford, Texas. During the years, he has contributed written articles to other religious journals such as the Gospel Guardian and Vanguard. He has expressed gratitude at being invited to be a staff writer for Guardian of Truth due to its policy of open discussion of issues, its militant stand for the truth and for the quality of writing supplied by those already associated with the paper.

Our readers will be blessed to have the opportunity to study the word of God under the direction of brother Roberts in the articles which he will be contributing to the Guardian of Truth. I know that you will look forward to reading each of them.

Guardian of Truth XXVII: 3, pp. 65, 86
February 3, 1983

By C. G. “Cony” Caldwell

The New Testament is clear on the point that God dwells in some men. For example read the following:

No man hath beheld God at any time: if we love one another, God abideth in us, and his love is perfected in us: hereby we know that we abide in him and he in us, because he hath given us of his Spirit. And we have beheld and bear witness that the Father hash sent the Son to be the Savior of the world. Whosoever shall confess that Jesus is the Son of God, God abideth in him, and he in God. And we know and have believed the love which God hath in us. God is love; and he that abideth in love abideth in God, and God abideth in him (1 John 4:12-16)

Another obvious message of these few verses is that we dwell in God. Three times in the same passage which says that God dwells in us, John says that we dwell in God. The question we are, of course, going to be concerned about first is this: “Is the indwelling equivalent to personal, direct possession of the other person?” A point to remember is that the same thing is said of our dwelling in God that is said of God dwelling in us. I believe John explains what he means by this terminology:

As for you, let that abide in you which ye heard from the beginning. If that which ye heard from the beginning abide in you, ye also shall abide in the Son, and in the Father. And this is the promise which he promised us, even the life eternal. These things have I written unto you concerning them that would lead you astray. And as for you, the anointing which ye receive of him abideth in you, and ye need not that any one teach you; but as his anointing teacheth you concerning all things, and is true, and is no lie, and even as it taught you, ye abide in him (I John 2:24-27).

Notice the connection between the language of the two passages. God abides in us and we abide in Him (1 John 4). That which is heard abides in us and we abide in the Father and in the Son (1 John 2). John speaks of our being anointed or taught and of the relationship of that to our abiding in Him.

The New Testament is also clear in informing us that Christ dwells in some men:

l am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit, he taketh it away: and every branch that beareth fruit, he cleanseth it, that it may bear more fruit. Already ye are clean because of the word which I have spoken unto you. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; so neither can ye, except ye abide in me. I am the vine, ye are the branches: He that abideth in me, and 1 in him, the same beareth much fruit: for apart from me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered, and they gather them, and cast them into the fire, and they ae burned. If ye abide in me, and my words abide in you, ask whatsoever ye will, and it shall be done unto you. Herein is my Father glorified, that ye bear much fruit; and so shall ye be my disciples. Even as the Father hath loved me, I also have loved you: abide ye in my love. If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love (John 15:1-10).

Strikingly, this passage which says that Christ dwells in us, also repeatedly affirms that WE dwell in Christ. The question again becomes, “Is the indwelling personal, direct possession?” Obviously, to me at least, Jesus is speaking of the intimate relationship or communion between the divine being and obedient, loving Christians. That relationship is based upon the communication between them. The divine beings love men and have communicated the heavenly desire for fellowship with men and the responsibilities attendant thereto. Christians on the other hand have listened to, responded to, and been influenced by the divine beings to share spiritual character and life. The relationship is so strong and close that each is said to dwell in the other!

The most controverted aspect of the indwelling topic is the involvement of the Holy Spirit. He also dwells in us but notice also that we dwell in Him:

But ye are not in the flesh but in the Spirit, if so be that the Spirit of Cod dwelleth in you. But if any man bath not the Spirit of Christ, he is none of his. And if Christ is in you, the body is dead because of sin; but the spirit is life because of righteousness. But if the Spirit of him that raised up Jesus from the dead dwelleth in you, he that raised up Christ Jesus from the dead shall give life also to your mortal bodies through his Spirit that dwelleth in you (Rom. 8:9-I1; cf. I Cor. 3:16-17; 6:19-20).

Paul explains that he is not discussing personal possession but has in mind a spiritual relationship between the personages of Deity and those who will be saved:

There is therefore now no condemnation to them that are in Christ Jesus …. who walk not after the flesh, but after the Spirit. For they are after the flesh mind the things of the flesh; but they that are after the Spirit the things of the Spirit . . . . So then, brethren, we are debtors, not to the flesh, to live after the flesh: for if ye live after the flesh, ye must die; but if by the Spirit ye put to death the deeds of the body, ye shall live. For as many as are led by the Spirit of God, these are sons of God (Rom. 8:1, 4, 5, 12, 13, 14).

Having the Holy Spirit in us, and our being in the Holy Spirit, is to have such an intimate relationship that we are led by Him and influenced by what He says. Having the Holy Spirit in us is not something mystical, mysterious, or spiritualistic in the sense that we cannot relate to the terminology or understand it. It is not possession of the body or personal residence in a literal sense.

Persons “dwelling in” other persons is not an uncommon expression. We speak of: (a) parents living in their children, or of our being able to see a parent in his child; (b) lovers having each other in their hearts; (c) teachers abiding in their students; and, (d) national leaders possessing the hearts of their people. Do such expressions demand personal possession?

But now to the real point of this article. What is it practically to have the divine Beings in us? Many fine articles have argued the “how” of indwelling. I want to discuss what the practical import of it is in the life of the Christian!

I. When others dwell in you, you love them with a virtually unbounded love. Isn’t that true of parent and child, husband and wife, etc. A mother will give her life for her child whom she holds dear in her heart. Listen to what Jesus said about that:

If a man love me, he will keep my word: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my words: and the word which ye hear is not mine, but the Father’s who sent me (John 14:23-24).

II. When others dwell in you, you think about them “all the time.” You can hardly talk to young lovers about anything other than the object of their love because that is all they think about. Parents think about those children who are in their hearts “all the time.” Now that should be true of Christians who have God in their hearts. Just here let us put two obviously parallel Scriptures together:

And be not drunken with wine, wherein is riot, but be filled with the Spirit; speaking one to another in psalms and hymns and spiritual songs, singing and making melody with you heart to the Lord; . . . Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with grace in your hearts unto God. And whatsoever ye do, in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father through him (Eph. 5:18-19; Col. 3:16-17).

If all that I do is done in the name of the Lord and with thanksgiving, I must be thinking about Christ when I make all my decisions for living. If Christ dwells in me, I will think about Him. If I do not, that is evidence that He does not dwell in me!

III. When others dwell in you, you develop the same attitudes about things that they have. It is amazing how much husband and wife come to think alike when they have a good marriage. It is important that Christians marry Christians for this very reason. We become so much a part of one another that our thinking is influenced by the other in almost every facet of life. Paul taught that we should come to have the same attitudes that God has and that such is evidence of Divine indwelling:

Know ye not that your bodies are members of Christ? Shall I then take away the members of Christ, and make them members of a harlot? God forbid. Or know ye not that he that is joined to a harlot is one body? for, The twain, saith he, shall become one flesh. But he that is joined unto the Lord is one spirit. Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body. Or know ye not that your body is a temple of the Holy Spirit which is in you, which ye have from God? and ye are not your own; for ye were bought with a price: glory God therefore in your body (I Cor. 6: 15-20).

We will come to think about right living, about sin, about things of the world, about spiritual things, etc., like God does if we are truly a temple of the Holy Spirit. If our relationship is good and we are influenced by the teaching of the Spirit, we will dwell in Him and He in us.

IV. When others dwell in you, you develop the same attitudes toward people that they have. Whether right or wrong, if my wife likes someone I tend to like them and if she is hesitant about being comfortable around them, I am also hesitant. With regard to spiritual things, John put it this way:

No man hath beheld God at any time: if we love one another, Cod abideth in us, and his love is perfected to us: hereby we know that we abide in him and he in us, because he hath given us of his Spirit. And we have beheld and bear witness that the Father bath sent the Son to be the Savior of the world. Whosoever shall confess that Jesus is the Son of God, God abideth in him and he in God. And we know and have believed the love which God bath in us. Cod is love; and he that abideth in love abideth in God, and God abideth in him (I John 4:12-16).

V. When others dwell in you, you readily respond when they ask you to do something. Wives who really love their husbands and have them in their hearts do not feel compelled to “submit.” They gladly seek to please their husbands by responding to their wishes. And husbands do the same! Listen again to John on spiritual matters:

And hereby we know that we know him, if we keep his commandments. He that with, 1 know him, and keepeth not his commandments, is a liar, and the truth is not in him; but whoso keepeth his word, in him verily bath the lave of God been perfected. Hereby we know that we are in him: he that with he abideth in him ought himself also to walk even as he walked (I John 2:3-6).

VI. When others dwell in you, you want to be what they want you to be so that they will love you and respect you. One of the greatest incentives to me to be the right kind of person is my godly wife who is in my heart and my two children who are Christians and are also in my heart. If God is in my heart, I will want to be what He wants me to be so that I will not disappoint Him. I don’t want my wife to see me drunk, cheating others, engaging in immorality or public immodesty, and certainly I should not want God to see me that way. If I don’t care how God sees me, He does not dwell in my heart:

And now, my little children, abide in him; that, if he shall be manifested, we may have boldness, and not be ashamed before him at his coming. If ye know that he is righteous, ye know that every one also that doeth righteousness is begotten of him (I John 2:28-29).

Guardian of Truth XXVII: 3, pp. 65, 87
February 3, 1983