Truth Magazine

By Weldon E. Warnock

Paul wrote, “. . . that in nothing I shall be ashamed. . .” (Phil 1:20). Shame (aischune) is “a debasing emotion arising from a consciousness of impropriety, offense, injured reputation, hurt pride, or guilt” (Zondervan Pictorial Encylopedia of the Bible, Vol. 5, p. 373). Paul’s desire and expectation was that he would do nothing of which to be ashamed – like denying the Savior or compromising the principles of truth. This resolve should be in the heart of every Christian. Let us notice of what we should not be ashamed.

Not Be Ashamed of Jesus

“Whosoever therefore shall be ashamed of me and of my words in this adulterous generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels” (Mark 8:38; cf. Luke 9:26). Lenski says this verse means “to deny Jesus, to prefer the world, to turn from him …. He and his words belong together and cannot possibly be separated . . . . They are the medium through which Jesus comes to our hearts, enables our hearts to receive him and to obtain all heavenly blessings” (St. Mark’s Gospel, p. 353). Hence, because one fears of becoming an object of contempt in the world by accepting the Christ, he refused to confess the Lord and live by His will.

Jesus is not ashamed of His disciples. Why should they be ashamed of Him. “. . . for which cause he is not ashamed to call them brethren” (Heb. 2:11; cf. Heb. 11:16). Peter learned with tears of remorse the consequences of being ashamed of Jesus (Matt. 26:31-35, 69-75).

Not Be Ashamed of the Gospel

In stating the theme of the Roman letter, Paul wrote: “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek” (Rom. 1:16; cf. 2 Tim. 1:8).

Paul had suffered many indignities because he preached the gospel. He was cast off by his own countrymen, stoned at Lystra, mocked at Mars Hill in Athens and imprisoned at Philippi, but he was not ashamed of the gospel.

I have always appreciated what R.L. Whiteseide said about Rom. 1:16: “But why should anyone be ashamed of the gospel? It has God as its source, Jesus Christ and his plan of salvation its subject matter, the Holy Spirit as its Revelator, the highest ideals as its philosophy of life and heaven as its ultimate goal. To be ashamed of the gospel is to be ashamed of God, of Christ, and of the Holy Spirit” (Paul’s Letter to the Saints at Rome, p. 15).

Let none of us be ashamed to preach the gospel. Do not be ashamed of its exclusiveness. There is only one gospel and it is the power of God unto salvation. If a man preach any other gospel the curse of heaven rests upon him (Gal. 1:8-9).

Do not be ashamed of its simplicity. Jesus prayed, “I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes” (Matt. 11:25). The simple things of the gospel are deemed by the world as foolish, weak and base (1 Cor. 1:27-28), but they are the power and wisdom of God (1 Cor. 1:24).

Not Be Ashamed of Suffering

“Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf (1 Pet. 4:16). A child of God should be ashamed if he suffers as a “murderer, or as a thief, or as an evildoer, or as a busybody in other men’s matters” (v. 15), but if he suffers as a Christian (living for Christ), then there should be no shame.

Consequences of being a Christian may entail poverty (Rev. 2:9), boycott (Rev. 13:17), ostracism (John 16:2), public beatings (2 Cor. 11:24), imprisonment (Rev. 2:10) and even martyrdom (John 16:2). Whatever form the sufferings come to the believer, if he suffers as a Christian, let him not be ashamed. “For the which cause I also suffer these things: nevertheless I am not ashamed” (2 Tim. 1:12).

Not Be Ashamed of Others

Listen to Paul: “Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner …. The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain” (2 Tim. 1:8, 16). Paul is saying, “Don’t be ashamed of me, although I am being treated like a criminal.” Paul’s chain did not deter Onesiphorus and neither should unfortunate circumstances of a fellow-Christian keep us from ministering unto him.

Sometimes social, racial, intellectual, culture and financial differences cause some to be ashamed of others. The “refined” and “socially elite” do not want to be found in the company of the underprivileged or less cultured, even though all claim Jesus as Lord. This attittzde should not be. All should respect and esteem one another as fellow-heirs of the grace of God and members of the same body.

Not He Ashamed As A Workman

“Study to show thyself approved unto God, a workman that ne edeth not to be ashamed, rightly dividing the word of truth” (2 Tim. 2:15). This verse is to “be understood in the sense of a Christian teacher who can unblushingly submit his work for God’s approval, like the men in the parable of the talents who had gained other talents. This unashamedness is achieved by rightly dividing the word of truth . . . .” (Tyndale Bible Commentaries, The Pastoral Epistles, Vol. 14, pp. 147-148).

There is going to be a lot of “red-faced” people in the day of judgment, many of then members of the church, because they catered to the approval of men rather than the approval of God, having wrested, twisted, perverted, spoke lies in hypocrisy or just kept silent. Many of these preachers and college professors have changed their positions which ever way the favorable wind was blowing. There is nothing dishonorable with changing positions if changing is necessary for God’s approvable, but to change for personal advantages and convenience sake is traitorous to the cause of Christ, to put it mildly.

Hasten the day that God’s people will join their voices together in unified refrain and say in all sincere fervor:

I’m not ashamed to own my Lord,

Nor to defend His cause;

Maintain the honors of His word,

The glory of His cross.

Guardian of Truth XXVI: 6, pp. 81, 93
February 11, 1982

By Eugene Crawley

“For we are laborers together with God . . .” (1 Cor. 3:9). “We then, as workers together with him, beseech you also that ye receive not the grace of God in vain” (2 Cor. 6:1). These passages introduce a vital subject, one that needs to be better understood, and even better put into practice.

Jesus set an example of work (labor) while He was upon the earth doing the work that God gave Him to do. He said, “I must work while it is day: the night cometh when no man can work” (John 9:4). He was, indeed, a worker of the kind which pleases God; one willing to do that which was commanded Him (John 8:29; 12:49). Further, He said, “If I do not the works of my Father, believe me not” (John 10:37). Therefore, Jesus was a worker, a laborer with God, His Father.

Too many today could not be so described. Therefore, it behooves us to think seriously concerning our relationship and our responsibility because of this relationship. Among some other things this means that we are not to be shirkers; such seek to evade their duty and work. Neither are we to be players; too many are doing no more than playing at religion – even the religion of Christ. Time is too valuable to be wasted in such a way. Nor are we to be idlers; such are no more than drones, sluggards, loafers. Neither would gossipers fit the description of workers; such idly pass the time, and become involved in this destructive sin. Thus, emphasis is placed upon our being workers in the kingdom of God. To conclude that worship is all that is required of the child of God is to fail to understand the entire duty of God’s people.

Another matter of importance suggested by this language is that of working together. And, this working together means with God and others. This impresses the idea of unity, harmony; not “I” but “We.” And, it further teaches that we are not to work against Him. Thus, if we will see to it that we work in unity and harmony with God by learning His will and doing His will, then the greatest work on earth will be accomplished; and it will be preparation for eternity by all those engaged.

The word or expression “with, ” in this thought means in “some particular relation to; especially implying company, association, or connection;” this can be seen from the instruction of Christ in John 15:1-6. Too, it means, “Not against; not ahead of; not behind.” The whole idea is that of full cooperation and fellowship (2 John 9: John 14:23). Are we working with God?

Not to be overlooked in this matter is the one with whom we are to work. This is truly an essential matter. We could be workers together, and still not be workers with God. We must, therefore, be certain that as we work together that our work is in keeping with, is according to, the instruction of God. What it amounts to is this: we could be united in error, as are many people in the religious world. If we are to work with God, we must study His word, learn His pattern, and then work accordingly; then, and not before, are we “laborers together with God.” We need to realize that there is no neutrality, no middle-ground, no middle-of-the-road (Matt. 12:30); so we must labor in the proper realm (in Christ), and according to the correct pattern (God’s word) if we are to succeed in pleasing Him. To be blessed we must work together with him. Without Him we are nothing, and can do nothing (John 15:5). When we do work as He directs, He is honored and glorified, souls are saved, and we prepare for that inevitable meeting with Him in judgment.

Now, before saying “there is nothing I can do,” stop and think seriously. Even though it may not be as great as you have seen others do, or as great as you may want to do, remember that before one can do great things, he must learn to do little things, and do them well! There is work for all to do, for each of us; but let us not forget that we are to be workers together, united, and with God; respectful of His authority and of His way.

Let each member of the body of Christ find something that he is able to do in the service of God, and begin now to do that! We can work with Him, and with all others who are following His divine plan. Do we really need anything better? The fact is there is nothing better; there is nothing that begins to be anywhere near to as good as His way! Surely all should be content with His way!

Guardian of Truth XXVI: 5, p. 75
February 4, 1982

By Irven Lee

Preachers are very human so that some of our observations are not accurate. It is possible to listen to some specific remarks and check them out for their accuracy. In this article we desire to have your attention and honest evaluation of some statements that might be true. If the statements we have in mind are true, they point to a sad day. Many will not believe them nor will they even stop to consider them. This kind will not likely read the article for they are too busy with “cares, riches, and pleasures” (Luke 8:14).

A very large percentage of the young men and women in high school who are free to swim at the beach or in the public pools and who enter freely into the high school dances will not attend services regularly when they are twenty-five years of age even though their parents are now members of the church. Half of these young people will be divorced or unhappily married when they are in their mid-twenties. Some may be resentful of these remarks and say that rating is no better than worldly people have. That is true. Are these young people not worldly and sowing to the flesh? Parents, it will not take you long to wait and see. Friends, we may all observe to see if this sad prediction comes true.

Those of us who have been in the church for ten or more years may check it out at this time for those who were in high school ten years ago. Many no longer attend. How many of those who had no convictions against dancing and mixed bathing ten years ago are now faithful Christians? What about divorces among these young people?

Repentance is always possible and very desirable. A few who were immoral in their teenage are now wonderful characters. We can be thankful to God for His mercy and for the great power of the gospel. You will notice that we did not say that all will divorce and ignore the church. Some will learn for themselves that which their parents did not teach them.

There were many worldly people in the church when the decade of the 50s came. In fact, worldliness was one of the most destructive forces that led to the division that came to the churches in that decade. Good moral people were to be found on both sides, but the most arrogant and bitter cries against those called “antis” were not from people who were so interested in the work done by the central agencies in benevolence and in evangelism. Those most bitter cries of hate were from the immodest social drinkers who copied the world and not Christ. I can well remember this.

More and more of the parents of teenage children among churches that were very strict twenty years ago when they were started at great sacrifice now tolerate the very behavior we are discussing. We need to awake out of sleep (Rom. 13:11-14; Eph. 5:14-18). Did you read these passages?

Some say that preachers should preach more on petting and “making out” for this is more dangerous. Yes, there is very serious danger in this very common practice. If a young person is eager to dance and to dress in beach wear there could be no question about the petting in the parked car. The willingness for the immodesty and lewd handling has been publicly advertised near the water and on the dance floor.

If the majority of the young people in a church partake of the things discussed in this article, those young people who do not commit these sins can be frozen out socially and be made very uncomfortable. The godly and the ungodly do not mix any better than oil and water. This is true for the younger and the older. It is time for alarm. Wonderful young people can be found. They shine as lights. Let us pray for them and help them all that we can. The more difficult aspect of the problem is the worldliness among the parents.

It would be good if the more devout young people began sitting near the front in the auditorium at worship time. This is not meant to be a law that all must follow but a suggestion that could be helpful. It is easier to keep your mind on the worship if there are fewer things in front of you to detract. If there is a group of young people that crowd the back seat, it is likely the worldly crowd that is bored by sermons and spiritual songs. The more devout are not so welcome in this company. Sit near the front and you may find that others who have been made to feel uncomfortable and unwelcome will form the habit of sitting near you and will help establish a place for a more devout band of worshipers. Let friendliness, reverence, and good will abound among these who have assembled to worship. We are not suggesting a division of the young people into two groups, we are just recognizing the division that already exists.

Guardian of Truth XXVI: 5, p. 74
February 4, 1982

By O. C. Birdwell, Jr.

The ASV renders 2 Peter 1:5-9 as follows: “Yea, and for this very cause adding on your part all diligence, in your faith supply virtue; and in your virtue knowledge; and in you knowledge self-control; and in your self-control patience; and in your patience godliness; and in you godliness brotherly kindness; and in your brotherly kindness love. For if these things are in you and abound they make you to be not idle nor unfruitful unto the knowledge of our Lord Jesus Christ. For he that lacketh these things is blind, seeing only what is near, having forgotten the cleansing from his old sins.”

Our title is taken from the KJV where, in the above passage, instead of “in your faith supply” we find the words, “add to your faith . . . .” Following this charge, a list of seven items, commonly called “graces,” are given. Barnes correctly points out that we are not to endeavor particularly to add these things in the order in which they are listed. Nor is there any indication that virtue, though listed first, is more important than love, which is listed last. All are vital if we wish to make our calling and election sure (v. 10). The beginning point is faith. Peter is writing to those who “have obtained a like precious faith” (v. 1). This is the faith one has in God and Christ. It is the faith which enables one to become a Christian. To this faith the qualities given by Peter are to be added.

What is Virtue?

There is disagreement about the meaning of the word “virtue” as used in this passage. The author of the 1953 GA Annual Lesson Commentary says, “The word, virtue, here does not mean moral excellence, or chastity, but courage” (p. 72). Another writer presents an opposite view when he says, ‘”Virtue’ means excellence or moral purity. It refers to moral and ethical conduct (not manliness or strength as some have been misled by the English derivative ‘virtue’) as the Christian exercises his faith to live by the doctrine of Christ. This is how lust and corruption are overcome – by the establishment of proper habits and conduct” (J.W. Roberts, 1 & 2 Peter, p. 72).

W.E. Vine says that arete, translated virtue, “properly denotes whatever procures pre-eminent estimation for a person or thing; hence, intrinsic eminence, moral goodness, virtue. . .; (b) of any particular moral excellence, Phil. 4:8; 2 Pet. 1:5 (twice), where virtue is enjoined as an essential quality in the exercise of faith” (Expository Dictionary, Vol. IV, p. 189).

Thayer defines the word thusly: “A virtuous course of thought, feeling and action; virtue, moral goodness.” He also speaks of “Moral vigor” as he discusses virtue.

Young’s Analytical Concordance says the word means, “force, strength (of mind or body).” This work shows three words from which “virtue” or “virtuous” are translated. One is Hebrew, as used in Ruth 3:11; Prov. 12:4; 31:10; and 31:29. Another is the Greek dunamis which means power, and is translated “virtue” in Mk. 5:30; Lk. 6:19; and 8:46. The third is as found in the passage presently under consideration.

In a book called The Language of the King James Bible, Melvin Elliot defines the word, as used in 2 Peter 1:3, 5, as, “Moral rectitude, uprightness of character (considered as being a manifestation of manly vigor).”

This definition by Elliot seems to combine moral straightness with courage that is needed for one to be morally upright. Indeed in most societies, moral uprightness cannot be separated from courage, and would be a strong manifestation of a vigorous strength of character.

Our Present Need

We presently need Christians with the courage to be morally upright. The New Testament standard of moral conduct is clearly not the norm in the worldly society. It must, however, always be the standard for the child of God. One who fails to add virtue to his faith is blind, seeing only what is near, having forgotten the cleansing from his old sins (2 Pet. 1:9). Preachers, elders, and brethren, listen to me! Wake up to your responsibility to be examples in moral uprightness.

Guardian of Truth XXVI: 5, p. 73
February 4, 1982