Truth Magazine

By Tom M. Roberts

“Then His disciples came and said to Him, “Do you know that the Pharisees were offended when they heard this saying?” (Matt. 15:12).

The history of speaking the oracles of God” (1 Pet. 4: 11) is a history of controversy. There is an inimical and hostile difference between truth and  error that is reflective of the difference between God and the Devil. Diametrical opposites, truth and error will never be compatible, nor should they be. Christians should not be ambivalent about our attitude to ward truth and error, God and Satan. We have enlisted in a war, have had our weapons issued by God, have engaged the enemy and there can be no quarters given (2 Cor. 10:3-6; Eph. 6:10-18; 1 Tim. 1:18; 2 Tim. 4:7). Though the analogy of “warfare” is figurative, the battle is real. We are not talking about Don Quixote tilting at windmills, as in a farce. A spiritual battle is no less real because it is not physical; though not material, it is nevertheless actual. Carnal battles maim and kill for life; spiritual battles have eternal consequences. Only to the ignorant and apathetic does the fight seem melodramatic. Only the faint-hearted plead for peace conferences with the enemy. Our foe is implacable, unrelenting and without mercy. Only the “sword of the Spirit” with all the other God-given weaponry can prevail against the Devil. It is wishful thinking to suppose we will Speaking the truth is offensive to those in error, whether they be aliens or brethren in the Lord. Truth cuts because it is a “two-edged sword” (Heb. 4:12). Nathan used it on David, when he said, “Thou art the man” (2 Sam. 12:7). Stephen used it on his rebellious brethren, who put him to death for it (Acts 7, 8). Paul used it on the brethren at Corinth who were in sin (1 Cor. 5). Jesus used it through John to the seven churches of Asia (Rev. 2, 3).

A sword is intended to be used. Though there are decorative swords to be worn only at ceremoni es and rituals, such is not true of the sword of the Spirit, the word of God. The word of God is to remain unsheathed, on the attack. “Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching . . .” (2 Tim. 4:2).

Truth Offends

Preaching the word of God is going to be offensive to many in the secular world, no matter how loving and kind the preacher may be. One cannot expose darkness without incurring the wrath of those who love darkness: “And this is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil. For everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed. But he who does the truth comes to the light, that his deeds may be clearly seen, that they have been done in God” (John 3:19-21). No matter how genteel the preacher:

The liquor dealer hates to hear the truth about alcohol (Prov. 20:1; 23:29-35; Gal. 5:21; Eph. 5:18; 1 Pet. 4:3-4).

The pornographer will hate the truth about lust (Gal. 5:19; Eph. 5:2; Col. 3:5ff ).

The fornicator will hate those who expose illicit passion (1 Cor. 6:13, 18; 7:2; 10:8; Gal. 5:19; 1 Thess. 4:3; Col. 3:5).

Preaching the word of God is going to be offensive to many in the denominational world:

Baptists will hate to hear the error of faith only exposed (Matt. 28:18-20; Mark 16:15-16; Acts 2:38; Jas. 2:17-26). They will also hate to hear the error of “once saved, always saved” exposed (1 Cor. 10:1-12; Gal. 5:1-4; 6:1; Heb. 6:4-6; 2 Pet. 2:20-22).

Catholics will hate to hear the error of Mariolatry (Mark 3:31-35); of calling men “Father” (Matt. 23:9); of the Mass (Matt. 26; 1 Cor. 11); of the false organization of hierarchy (Phil. 1:1; Acts 14:23; Tit. 1; 1 Tim. 3); etc. All denominations will hate to hear the truth about unity in truth (John 17:20-21; 1 Cor. 1:10ff; 2 John 9-11; Jude 3).

God Has Not Spared His Own People

As disconcerting as it may be, a diligent reader of the Bible will recognize that not only has God waged war against the alien who has given up the knowledge of God (Rom. 1:18-32), but he has also waged war against his rebellious children (Rom. 2:13). Any casual reader of the Old Testament will quickly note that as soon as Israel became a nation, it departed into idolatry at the foot of Sinai. The Jews fell in the wilderness during the 40 years’ wandering as punishment for their lack of faith. After the kingdom of Israel was constituted, many of the kings were ungodly and led the people into sin. Even while there were faithful priests and prophets, there were false priests and false prophets. Israel went into captivity to the Assyrians c. 722 B.C. and Judah followed not long after (606 B.C.). The prophetic office was raised up, not only to speak God’s mind in revelation of law, but also to reprove and rebuke the oft-rebellious nation. God fought his people, slaying them with sword, famine, pestilence and captivity. Jews killed Jews. Prophets rained down curses on the heads of the people. As the prophets stated, “Hear the word of the Lord “countless times, the message was often one of condemnation, censure, and damnation. Ezekiel was to have a forehead “harder than adamant stone” (3:19) because he had to preach to a hard- headed people. Surely, they were offended at Ezekiel, as they were at all the faithful prophets of God who spoke as God commanded them to speak.

All of this is revealed for a reason!

Sin Is An Affront To God’s Holiness

We need to be reminded that God is a holy God, a God of sanctification. “Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory” (Isa. 6:3); “I am the Lord, your holy one, the Creator of Israel, your King” (Isa. 43:15). In God’s service, we are to be a sanctified people. Even one of the names we wear is that of “saint” (sanctified one). In the Old Testament: “So you shall put them on Aaron your brother and on his sons with him. You shall anoint them, consecrate them, and sanctify them, that they may minister to Me as priests” (Exod. 28:41). In the New Testament: “Sanctify them in the truth; thy word is truth” (John 17:17); “. . . just as Christ also loved the church and gave himself for it, that he might sanctify it and cleanse it with the washing of water by the word . . .” (Eph. 5:25-26); “Therefore if anyone cleanses himself from the latter, he will be a vessel for honor, sanctified and useful for the Master, prepared for every good work” (2 Tim. 21:21).

God hates sin! “Through thy precepts I get understanding; therefore I hate every false way” (Ps. 119:104). “Hate evil; love good” (Amos 5:15); “Thou hast loved righteousness and hated iniquity” (Heb. 1:9). And sin is not more palatable to God among Christians than it is among aliens, pagans, and sectarians. We fool ourselves if we think we can sin with impunity, simply because we are the children of God.

Why Should Truth Offend God’s People?

The fact that the Pharisees were offended at Jesus’ teaching (Matt. 15:12) is completely understand- able: the Jews hated Jesus because they had taken on the characteristics of darkness. They hated the light of truth which he shed upon their actions and doctrines, they did not want their practices opened and their hypocrisy exposed.

What this tells us is significant. God’s people, who get caught up in sin and become impenitent, will hate the truth just like those outside the body of Christ. One does not have to be a liquor dealer, a pornographer, a fornicator to hate truth. One does not have to be a sectarian in practice; he can be a sectarian at heart and yet hate the truth. This is the reason that people in the Lord’s church some- times hate truth and truth-tellers just as vehemently and violently as those outside the church.

“Truth Doesn’t Offend; You Offend!”

“But,” we are told, “I don’t hate the truth. The way you present it offends me.” The charge is often made that some preachers are “offensive” in the sense of “displeasing, annoying,” rather than “serving as a means of attack” (Funk & Wagnalls Standard Dictionary). It is implied that there is a better way to preach the truth than what is being done. Some are too hard, too harsh. They are not loving enough, kind enough, sweet tempered enough. Some, we are told, are too quick to jump, rash, head-strong, and divisive. Some have accused others of “turning off a whole generation of young preachers ”because of being too hard in presentation. One brother even raised the question of whether or not these hard preachers are driving good men away from the truth by “manufacturing enemies out of friends.” We are told that “much is lost and nothing gained by making war against those who are not the ‘real enemy.’” 

It does not take much humility to admit that poor judgment is sometimes employed by preachers in their zeal to fight the enemy. It must be admitted that the ranks of gospel preachers are known to include a few hypocrites, ne’er-do-wells, incompetent and inept men who ought to be tending store somewhere instead of preaching. However, I would suppose that these kinds of flaws characterize the ranks of those who are “offended” as well as those who “offend.” Or must we believe that those who are “offended” are all enlightened, wise, cautious, always sweet-tempered and paragons of virtue? We are more than a little tired of the moral superiority of some who claim to have cornered the market on civility and kind- ness, even while accusing others, in the sweetest tones, of being “brotherhood watchdogs,” “journalistic jingoists,” “vultures,” who are looking for “carrion,” “guilty of spiritual murder,” and who are “dividing the Lord’s army.” Is all this not offensive? Is poor judgment only one-sided?

We should all agree that it is wrong, even sinful, to willfully offend a brother. We are told: to “maintain the unity of the Spirit in the bond of peace” (Eph. 4:3). “Pursue peace with all men, and holiness, without which no one will see the Lord” (Heb. 12:14). “If it is possible, as much as depends on you, live peaceably with all men” (Rom. 12:18). Brethren, these passages are not optional! They are as essential as the plan of salvation.

We should all agree that our presentation of truth should be as wise as possible. The holy message of salvation should be treated with the respect due it: the word of God. Yet, even with the best of motives, the wisest of actions and the best choice of words, truth will offend those in sin, both within and without the church.

But what is offensive today? Was Elijah offensive on Mt. Carmel when he taunted the prophets of Baal? Was Isaiah offensive when he jabbed the makers of idols with the irony of cutting down a tree and making an idol with part of it while cooking their food with another part? Was Nehemiah offensive when he “contended with them and cursed them, struck some of them and pulled out their hair” (13:25)? Was John the Baptist offensive when he delivered public rebuke to Herod and Herodias for their adulterous marriage? Was Paul offensive when he said of the Circumcision: “I could wish that those who trouble you would even cut themselves off!” (Gal. 5:12). These kinds of examples can be multiplied throughout the Scriptures. Are we being too easily offended today? Was Jesus wrong when he “offended” the Pharisees?

The Real Issue

While truly seeking to avoid being offensive to good brethren, truth must yet be presented. And to those who are in the process of going into error or holding to error on fellowship (unity in diversity), there is absolutely no way to preach the truth while failing to offend you.

It is a fact that some have sought publicly, diligently, and over a period of years, to promote fellowship with error on adulterous marriages. Our preaching is going to offend you.

It is a fact that some have insisted that we have fellowship with those who teach this error. Our preaching is going to offend you.

It is a fact that articles have been written (and now put into tract form) that promote fellowship with differences of “considerable moral and doctrinal differences.” This is an open invitation to a wider application of unity in diversity. Our preaching is going to offend you.

It is a fact that some are broadening fellowship to include issues about drinking, gambling, and immodesty, as well as instrumental music, premillennialism, and sectarianism. Our preaching is going to offend you.

It is a fact that nearly all efforts to meet and discuss these matters have been denied by those who continue to push and promote error. Our preaching is going to offend you.

It is a fact that invitations to debate this issue have been universally denied. Our preaching is going to offend you.

The Purpose of Preaching

Knowing in advance that gospel preaching is going to offend those in error, let us emphasize that the purpose of preaching is not to offend. The purpose of gospel preaching is to bring men face to face with the word of God. The message of the cross to those in sin is “repent.” Jesus himself said “For God did not send His Son into the world to condemn the world, but that the world through Him might be saved” (John 3:17). Even so, to the disciples, Jesus said, “All of you will be offended because of me this night . . .” (Mark 14:27). Jesus could not do the Father’s will and fail to offend the Pharisees, and even his apostles.

A true disciple never preaches to offend. But a true disciple must be ready for the truth to offend, if need be. If the truth offends you, you must repent. Faithful preachers will not temper their message to salve the feelings of sinners, however close and fraternal they may be. As one who has been accused of giving offense, I have the responsibility to watch myself, my attitudes, my motives. As Peter stated: “But sanctify the Lord God in your hearts, and always be ready to give a defense for the hope that is in you, with meekness and fear; having a good conscience, that when they defame you as evildoers, those who revile your good conduct in Christ may be ashamed” (1 Pet. 3:15-16).

A Final Suggestion

To those who register a complaint that our preaching is too plain, too harsh, (in a word) too offensive, let me ask something of you. Since you say that you are preaching the same truth that we preach but we are faulty in our approach, and you can do it better, why not get at it? Where are the public teachings from these men that bring adulterous marriages before the bar of God’s jus- tice? Where are the places where the “same truth that we teach” about fellowship with sin is being clearly declared? Where are the sermons that are showing the error of unity in diversity? Where are the sermons being taught that are saying the same truth that we are saying, but doing it in a better way? Some have expressed a willingness to debate Romans 14 and Fellowship (though none has signed a debate proposition yet). If we are teaching the same truth on fellowship with sin, why do you want to debate us? If we are teaching the same truth (only we are not doing it as well as you are able), why is it that more and more compromising preachers are looking to you as champions of their cause? When some want to have fellowship with gamblers, immodest dress advocates, adulterous marriages, social drinkers, loose doctrinal positions, etc., why is it that they look to you as ones who defend their positions?

The truth of the matter is that style and form of preaching is not the issue. If there is room in the Lord’s church for all kinds of methods of preaching (and there is), why is the “watchman” method (a biblical approach: Isa. 52:7; Rom. 10:14-15) not acceptable? What needs to be stressed is that a compromising spirit has affected many who actually object to truth being taught. When it is taught, they are offended and cry, “Peace, peace, when there is no peace” (Jer. 6:14). However, there are still men who have

By Larry Ray Hafley

Hell is not, in its true sense, a curse word. It is, as Cled Wallace once described it, “a lake of fire and brimstone and without modern conveniences.”

“Daddy,” the little boy whispered, “he said the ‘H’ word!” The word was “hell,” and the preacher was the one who said it — from the pulpit.

It is good that a young child realizes that the word “hell” may be used as a “bad word.” It is sad that many people rarely hear the word “hell” properly used in a sermon. Unfortunately, “hell” is better known to the world as an adjective than as a noun! Or, if it is used as a noun, it is used when people are angry and want to curse the destiny of another.

Hell is not, in its true sense, a curse word. It is, as Cled Wallace once described it, “a lake of fire and brimstone and without modern conveniences. ”The Lord Jesus spoke more about hell than any other person in the New Testament. Not once did he speak of it in a “positive” way (Matt. 5:22; 23:33; Mark 9:42-50). He always employed it in a “negative” manner, which surely must offend the gentle senses of snobbish religionists and sneering modernists in every age.

Today, silk suited sermonizers sweetly intone the tender mercy and gentle grace of God. With an actor’s dramatic tears (never mentioning damnation’s deepest fears), they weepingly speak the soothing words of salvation. But salvation from what?!

They never tell us. If men reject the wooing word of eternal salvation, there is the withering word of everlasting damnation (Matt. 10:32, 33; Mark 8:38; Luke 13:3, 5; John 8:24; 12:48; Acts 13:46; 24:25). Somehow, though, some finely tailored and well-manicured men avoid the topic of “hell fire.” However, nearly twenty centuries ago a certain uncouth and crude preacher and prophet did not ignore the consequences of unbelief and disobedience (Isa. 53:2, 3). He plainly spoke of the reward of unrighteousness, the pain and penalty of sin. Dare we do any less?

It is past time that pulpits of today were aflame with the shame of hell (Dan. 12:2).  Assuredly, we must tell men of God’s goodness, kindness, mercy, and grace, but we must also tell them that “our God is a consuming fire,” and that “it is a fearful thing to fall into the hands of the living God” (Heb. 10:31; 12:29). The man who is devoid of either one or the other is not a preacher of love, grace, and mercy as defined by the word of God. “Good words and fair speeches” were not words used to describe the work of preachers sent of God (Rom. 16:18)! Therefore, let pulpits glow with the splendor and soft hues of the love of God, but let them also be ablaze with the harsh horrors of the doomed and the damned “in the fire that never shall be quenched” (Mark 9:45). True love impels and compels both sides of the eternal equation.

When the hope of heaven and the horror of hell are both revered and feared, perhaps then children will not think the preacher has “cussed” when he speaks of hell.

By Dennis C. Abernathy

We must realize that there is a great chasm between the course of Christianity and the course of this world. When we follow the course of this world we are off course!

The word “walk” is expressive of the whole round of one’s activities. It expresses one’s actions and deeds. It describes what one does or how one lives. Hence, to “walk in newness of life” means to live a new life. 2 Corinthians 5:7 says, “For we walk by faith, not by sight” which means we live a life of faith as Paul explained when he said: “That life which I now live in the flesh I live in faith” (Gal. 2:20).

In this article we will look at several different passages which discuss the term “walk” with regard to the Ephesians. This will not be an exhaustive study due to space, but it is hoped that it will whet your appetite for further study of this theme.

1. In the Past the Ephesians Had Walked According to the Course of This World (Eph. 2:1-3). Before their conversion to Christ, they had lived according to the world’s standards and values. They had been “conformed to this world” (Rom.12:1-2). They had allowed the world around them to squeeze them into its own mold (See The N.T. in Modern English by J.B. Phillips.) How true this is of many today, even some Christians. You can’t tell the difference between the world and the church. They follow the world’s standards and embrace its values instead of God’s.

We must realize that there is a great chasm between the course of Christianity and the course of this world. When we follow the course of this world we are off course! For example, Christ teaches forgiveness of those who sin against us — love, even for our enemies. He stresses that true greatness is in serving others. He lays down a very high and rigid moral standard. But, on the other hand, the way of the world is retaliation, lust, selfish pride, and shifting standards of right and wrong.

Before their conversion to Christ they had walked ac- cording to the prince of the power of the air, the spirit that now worketh in the children of disobedience (v. 2). They lived according to the Devil’s will and so they possessed the same spirit or disposition that works in the children of disobedience. What spirit is it, you ask? It is the spirit of rebellion and disobedience! It is for this reason that they are called the children of disobedience. Such is their character.

In the past they lived according to the lusts of the flesh (v. 3). The word “lusts” is a general word for desires. It speaks to us of the desire for that which is sensual and transitory. The flesh is the enemy within that opens the gate to the world and to Satan. But Paul also mentions lusts of the mind, which deals with the intellect, emotions, thoughts, and purposes. When Paul listed the works of the flesh in Galatians 5:19-21, he spoke of such sins of the mind as hatred, variance, emulations as well as adultery, fornication, and murder. We must never emphasize the fleshly sins to the exclusion of the sins of the mind.

It is sad to admit, but sometimes Christians give vent to the desires of the flesh and mind. They wink at social drinking, gambling, lascivious dancing, immodesty, filthy literature, immoral movies, vulgar music, nasty talk, and sordid sexual escapades. Many exhibit hateful and hurtful attitudes, become so absorbed with material things such as worldly possessions that they become covetous, pursue business and recreation to the extent that God is pushed out of their busy lives. Brethren, these things ought to be relegated to the past (1 Pet. 4:3)!

Paul said that before their conversion they were “by nature the children of wrath.” It can be said without fear of contradiction, that one can develop a natural tendency to sin. These Ephesians were the children of wrath because of their sins and not sinners be- cause they were by nature the children of wrath! They had been dead in trespasses and sins and not dead in inherited depravity as the Calvinist would have one believe. They had followed the world and were disobedient and not totally depraved because of heredity! Thus, their “nature” had developed from the course of their life or walk, which was by their own choice in the matter.

2. The Ephesians Were God’s Workmanship and Were to Walk in Good Works (Eph. 2:10). “Workmanship” refers to anything that is made, especially in the creative sense. This word might refer to any finished product; i.e., a painting, a piece of sculpture, or a piece of literature. God created man (Ps. 100:3). The finished product of God’s spiritual creation is to be found in Christ.

This verse says the Ephesians were created “in Christ Jesus.” In 2 Corinthians 5:17, Paul said: “If any man be in Christ he is a new creature (creation), old things are passed away, behold all things are made new.”

The purpose of God’s workmanship is “unto good works.” Paul said in Titus 3:8, “This is a faithful saying, and these things I want you to affirm constantly, that those who have believed in God should be careful to maintain good works. These things are good and profitable to men.” In verse 14, he said, “Our people must learn to de- vote themselves to (maintain) good works (to doing what is good) and not live unproductive (unfruitful) lives.”

How do we determine what works are good? The answer is found in 2 Timothy 3:16-17. One cannot have a “good work” without first having the “good word.” Thus, it is God who defines what good works are and not we ourselves. We understand perfectly well that our own works or efforts cannot save us, but we also understand perfectly well that we cannot be saved without doing God’s works.

Many in the church and out are devoted to “works” but not having the good Word for such, they are not good. Thus  performing these works only leads to unproductive lives!

3. The Ephesians and We Are to Walk Worthy of Our Calling (Eph. 4:1). Paul here beseeches the Ephesians to conduct themselves as children of God ought to! We need to remember that we have been called to a high and noble vocation. Paul has shown that we are elected, redeemed, sealed, made alive, and reconciled unto God. Therefore, we ought to walk worthy of these honorable appellations in keeping with these wonderful truths.

It is by the gospel that we are called (2 Thess. 2:4). It follows then, that we are to “walk worthy of the gospel” (Phil.1:27). Really, Paul is here admonishing us to remember who we are. In Ephesians 2:19, he reminded the Ephesians that: “Consequently, you are no longer foreigners and aliens, but fellow citizens with God’s people and members of God’s household.” The apostle John reminds us of our high standing before God. “How great is the love the Father hath lavished on us, that we should be called children of God and that is what we are” (1 John 3:1, NIV ).

The word “worthy” comes from a word which means “having the same weight.” The idea is that of a balance or of a pair of scales. Paul has revealed the Lord’s teaching concerning what God has done for us, and now we are exhorted to balance that with our daily conduct.

The life to which we have been called is described as a “vocation.” This heavenly calling is to be our main occupation. It appears that some Christians view it rather as an avocation, sideline, or hobby. With others it is viewed more like a vacation (they attend services of the church and serve at other duties about that often!). But, to walk worthy of the vocation or calling of God is to “walk worthy of the Lord, fully pleasing him, being fruitful in every good work and increasing in the knowledge of God” (Col. 1:10). It is to “walk worthy of God who calls you into His own kingdom and glory” (1 Thess. 2:12). This involves maintaining proper attitudes and endeavoring to maintain unity while we seek God’s kingdom and his righteousness first (Matt. 6:33).

4. The Ephesians Were Not to Walk in the Vanity of Their Minds (Futility of Their Thinking) (Eph. 4:17). Not all pagans (Gentiles) were as immoral as those described in verses 18-27, but this was the norm! The Ephesian saints had once lived this kind of life, but now they are called upon to live as would be expected of one who professed Jesus as Lord. Remember the circumstances of these Ephesian Christians. They lived in a pagan city glutted with idolatry and immorality. It took great courage to live in the shadow of the temple of Diana and refrain from the immorality that permeated their society.

Is it any different today, brethren? Does it not take a lot of courage to live in our society and culture that is given over to alcohol, recreational drugs, pornography and lasciviousness and refuse to be swept along with the tide of this world? It is no easy task to be a faithful Christian. In fact, it is difficult! (See Matt. 7:13- 14) Young people face a tremendous challenge and faithful young people are to be admired.

People in the world who do not know Christ walk in the vanity of their mind. Their thinking is vain, empty, and futile. Their philosophy of life leads to no real worth-while purpose as far as eternity is concerned. Society is constantly bombarded with “Eat, drink, and be merry for tomorrow you die” — “You only go around once in life so live it with all of the gusto you can.” Empty slogans for an empty life!

Countless millions live for pleasure and for this world. They do not know God and could care less about his revealed will. Their thinking is futile and leads to nothing but an aimless, hopeless life.

The Christian’s outlook is different from the world. His values are different, his goals are different, and his philosophy of life is different. He has learned about Christ. Verse 20 says the Ephesians had not so learned Christ, as advocating spiritual darkness and moral lewdness. Christ changes lives. Peter said: “Knowing that you were not redeemed with corruptible things like silver and gold from your aimless conduct (empty way of life) . . . but with the precious blood of Christ” (1 Pet 1:18). We must learn that becoming a Christian demands a radical change in life and conduct. The old man with his deeds must be put off and the new man who is molded after the likeness of Christ is put on (Col. 3:5-10).

We must renew our inward man day by day (2 Cor. 4:16). We must be transformed by the renewing of our minds (Rom.12:1-2) — keeping our hearts with all diligence, feeding our souls on the word of God, and thinking on things that are true, honest, just, pure, lovely, and of good report (Phil. 4:8).

5. The Ephesians and We Are to Walk as Children of Light (Eph. 5:8). Paul thought being a Christian should make a difference in one’s behavior, a difference as great as light and darkness. The difference between the life of a Christian and that of the world is as much a difference as there is between daylight and dark. He said they were “sometimes darkness” and not that they were “in dark- ness,” although that was also true. He refers to their lives and not their environment. Ignorance and sin had so saturated their minds and lives that they were the very epitome of darkness. Darkness was characteristic of their lives; they were displaying it. Darkness was in them and they were in darkness!

Remember that Paul had described the walk of the unbelieving Gentiles as being “in the vanity of their mind, having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart” (4:17-18).

“But now”. . . (Read Eph. 2:11-13, for emphasis). “But now . . .” What a great difference those words make! “But now you are light in the Lord.” Light is in the Lord! Christians are not simply in the light, they are light (Matt. 5:14). As Jesus was the light of the world (John 8:12), so it is that Christians reflect that light by walking in his commandments. They are vitally connected with him, thus they are spiritually enlightened. Outside of the Lord there is no light — only darkness. Thus, due to our relationship with the Lord who is the light of the world, we are light. To the Thessalonians Paul said: “Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness” (1 Thess. 5:5).

What responsibility does this enjoin? “ To walk as children of light.” To let our lights shine in the midst of a crooked and perverse generation (Phil. 2:15). It enjoins following the Lord. Jesus said: I am the light of the world. Whoever follows Me will never walk in darkness, but will have the light of life” (John 8:12).

It involves having “no fellowship with the unfruitful works of darkness, but rather exposing them” (v. 11). The word “fellowship” refers to having communion, sharing, or participation. Therefore, we are not to participate in, or to share in, the unfruitful works of darkness. Thus, we are not to encourage, approve, or endorse such works (see 2 John 9-11). It is not enough just to refrain from the works of darkness (the live-and-let-live attitude so prevalent today), but we must actively oppose, expose, and reprove it.

Verse 13 says, “But everything exposed by the light becomes visible.” When you walk into a dark room and hit the light switch, all in the room becomes visible or is made manifest. Philips paraphrases this: “For light is capable of showing up everything for what it really is.” In other words, God wants men to see sin for what it really is. Thus, Paul is saying: “You are light, and it is your responsibility to reprove and expose things for what they really are. Christians reprove and expose the unfruitful works of darkness by turning on the light of God’s revelation.

6. The Ephesians and We Are to Walk Circumspectly (Eph. 5:15). Paul is saying to us “to look carefully then how you walk. Show that you are not fools, but wise to observe your steps and to seize your opportunities in these evil times — days so perilous that you need your best wisdom and knowledge of God’s will to save you from fatal stumbling” (The Expositor’s Bible).

“Walk circumspectly” (KJV ). The ASV uses the word “carefully.” This word comes from two Latin words meaning “to look around.” The Greek word means: “with precision and accuracy.” Paul is saying: “Be careful where you step. There is danger. All is not safe There are snares. There are enemies and pitfalls. Be careful!” For example, the tight rope walker is careful to walk accurately and with precision. Also, I remember in basic training, before going to Viet Nam, that we had to learn to “night walk.” We would be put out in the boonies with a compass and had to reach a certain destination that night. There were enemies and traps all over, so we had to be very careful how we walked. Walking in the woods at night can be very noisy if one does not know how to walk. In Vietnam there were boobie traps, land mines, snares with trip wires, and punji stakes. You learned to walk circumspectly!

Why be careful? Because it is the wise thing to do. The wise person does not drift aimlessly through life. A wise person works out his course with great care. As the sailor charts his course, the traveler studies his road map, and the builder follows the blueprint, the wise Christian will plan his life in view of his desired destination!

Life is short! The wise will “redeem the time” because it is precious. There’s not much of it so we must make the most of it. To waste time is to waste life for time is what life is made of. We cannot redeem the time in the sense of buying back wasted hours and days, but only in the sense of buying up the opportunities. I like the NIV, which says: “Be very careful, then, how you live — not as unwise but as wise, making the most of every opportunity.” Because the days are evil. In life we face pain, tribulation, immoral- ity, temptations, and sorrow at every turn. Can we really say of this world that “the days are good”? There will be some good days, but not all. The true Christian really is a stranger, pilgrim, and sojourner here.

Finally, because God has mapped out our way and has given us the ability to read and understand the map (Eph. 3:2-6), he has given us intelligence and he expects us to use it. Let us study his Word and meditate upon his

By Eric Norford

The doctrine is the word of God. It is the standard for the church and our lives. We must follow it to be pleasing to God.