Truth Magazine

By Mike Willis

From a child, I have been told the story of Jonah, the prophet who was swallowed by a whale. I must confess, however, that for years that was about all that I knew about Jonah. Jonah lived sometime prior to the reign of Jeroboam II (780-753 B.C.), king of Israel. Among the things which he did was to prophesy of the prosperity of Israel under Jeroboam (2 Kgs. 14:25). The book of Jonah records another facet of Jonah’s work – his commission to go to Nineveh.

Israel and Judah were able to expand their borders under the reigns of Jeroboam II and Uzziah respectively because of a decline in the power of Assyria. Between 841814 B.C., Jehu, king of Israel, was forced to pay tribute to Shalmaneser, king of Assyria, as the Black Obelisk records (it shows a picture of Jehu bringing tribute to Shalmaneser). After Shalmaneser, Assyria suffered a period of decline. Their loss of power allowed Israel and Judah to expand their borders. It was probably during this period, the period during which Assyria was suffering a decline, that Jonah was commissioned to go to Nineveh.

Nineveh was the capital city of Assyria; Assyria was the major nation opposed to Israel in that day. To be sent to Nineveh to warn her of an impending judgment of God with the hope that Nineveh might repent of her sins and avert the judgment of God was the last thing which an Israelite prophet would want to do. The nationalism of the prophet would cause him to look forward in anticipation to the downfall of her enemy. The sending of Jonah to Nineveh would be comparable to sending a man from the John Birch Society to warn Moscow of impending judgment unless they repented.

Running From God

Whenever the message came to Jonah, “Arise, go to Nineveh, that great city and cry against it” (1:2), Jonah ran away from God. He rebelled against God’s commandment and fled toward Tarshish on a boat. Jonah’s sin was no different from that of any other sinner before God; he simply rebelled against one of God’s commandments (1 Jn. 3:4). Though his sin was somewhat more obvious than the rest of ours is, it was no different in nature.

Frequently we today run from our responsibilities in the same way as Jonah did. Whereas Jonah was given a commission to go to preach to Nineveh and refused to go. we have been given the commission to take the Lord’s gospel into all the world. Many of us are refusing to take God’s message to a lost and dying world in the same way that Jonah refused to take the Lord’s message to the lost and dying city of Nineveh. His rebellion before God in many respects resembles our own.

Being displeased with Jonah’s conduct, God sent a great wind which produced a terrific storm. Jonah could not run away from God so easily as he thought that he could. The storm raged so strongly that the sailors had to throw all of their cargo overboard; indeed, Jonah’s sin endangered the lives of many men. Finally, the sailors sought the cause of the storm. By casting lots, they found that Jonah was the one who was causing them this trouble.

Jonah realized another truth at this point; he realized that his sins would find him out (Num. 32:23). Then, he confessed his sin to the sailors. They sought without avail to save the ship and Jonah. Finally, in order to save themselves they were forced to throw Jonah overboard.

Running Toward GodIf the first section of the book of Jonah might be termed “Jonah’s Running From God,” the second section might be termed, “Jonah’s Running Toward God.” Having been cast overboard, Jonah began to sink into the depths of the sea. For him, death seemed certain. He sank to the bottom of the ocean destined to die in his rebellion against God.

But God, in His mercy, prepared a great fish to swallow up Jonah. In the belly of the large fish, Jonah repented of his sins, confessed them to God, and “ran” toward God. Chapter two records Jonah’s confession of his sin and praises God for the mercy which he showed to his rebellious prophet. God accepted Jonah’s prayer and commanded the large fish to vomit Jonah out on dry land.

Running For God

Again, the commandment of God came to Jonah. “Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid thee (3:2). Because Jonah had rebelled against God on one occasion did not make him forever useless to the Lord. After he repented, he could once more be used in the work of the Lord. Consequently, Jonah went toward that great city and preached the word of the Lord.

He preached, “Yet forty days, and Nineveh shall be overthrown” (3:4). The people in the city hearkened to the prophet’s warning. From the least of them to the greatest, they turned from their sins. Even the king of Nineveh heard the prophet’s message and commanded that all men cease from practicing evil and do what was right. Thousands of wicked people repented at the word of the Lord. Jonah should have been overjoyed at the success which his preaching had. But, he was not.

Jonah’s Sorry Attitude

Jonah was a Jew. He wanted God’s favor to be shown exclusively to the Jews and certainly not to be shown to the Assyrians, the enemies of Israel. Consequently, when God decided not to overthrow the city of Nineveh because they had repented, Jonah was exceedingly displeased and became very angry (4:1). He said, “I pray thee, O Lord, was not this my saying, when I was yet in my country? Therefore I fled before unto Tarshish: for I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil” (4:2). Jonah expressed his reason for running away from obeying God’s commandment in the first place. He figured that when Nineveh heard the commandment of God that they would repent and the city would not be overthrown. He wanted to see the city overthrown and, consequently, did not want to take the message of the Lord to Nineveh.

God asked Jonah, “Doest thou well to be angry?” (v. 4). If there was anyone who had no reason to be angry with the Lord for extending mercy toward sinners, it was Jonah. Of all people, Jonah should not have resented the grace of God being given to sinners. He himself had so recently been the recipient of it. When Jonah was the one who was destined to doom because of his sin, he wanted God’s grace. When Nineveh was destined to doom because of sin, he wanted God to withhold His grace. Jonah had no reason to be angry with God for extending his grace toward sinners. Yet, his attitude resembles in many ways the attitude of the elder brother in the parable of the prodigal son (Lk. 15:28-32) and the attitude of the laborers in the vineyard who bore the heat of the day toward the laborers who were hired in the eleventh hour (Matt. 20:116). Hence, God moved the correct Jonah’s attitude.

Jonah left the city of Ninevah and went on a nearby hillside to see what God would do with the city. There he sat, awaiting the destruction of the city. He built a booth to protect himself from the weather. God prepared a gourd to come up and grow exceedingly rapidly to provide shade for Jonah. Jonah rejoiced. That night, God prepared a worm to kill the gourd and destroy Jonah’s shade. Then God sent a vehement east wind which was so hot that Jonah fainted and wished himself dead. Then, God spoke to him. “Thou hast had pity on the gourd, for the which thou hast not laboured, neither madest it grow; which came up in a night, and perished in a night: and should not I spare Nineveh, that great city, wherein are more than sixscore thousand people that cannot discern between their right hand and their left hand; and also much cattle? (4:10-11).

If Jonah could pity a poor plant, surely he should have some pity on the babies in the city of Nineveh (those who could not discern their right from their left hands) who would suffer in the overthrowing of the city. Yet, Jonah’s attitude was rather typical of the Jewish nationalists who wanted God’s grace to be withheld from every nation except Israel. The disposition which Jonah manifested needed to be rebuked.

Lessons To Learn

1. The universality of God’s love. God, even under the Mosaical age, loved men of all nations. His love was not reserved for Israel alone. He has always cared for men of every nation under heaven. His love which was manifested toward Nineveh is testimony of His love toward all sinners. Our great God wishes that all men be saved (2 Pet. 3:9; Ezek. 33:11).

The lesson which Jonah had to learn was the same lesson which the early church had to learn through God’s use of several miracles. The revelation of this message was most explicit at the conversion of Cornelius where Peter stated, “Of a truth I perceive that God is no greater respecter of persons: but in every nation he that feareth him, and worketh righteousness, is accepted with him” (Acts 10: 34, 35).

The universality of God’s love toward all men has been a lesson hard for men to learn. Just recently, the Church of Jesus Christ of Latter Day Saints (the Mormons) inserted in their doctrine the right of black men to equal standing in the kingdom of God. This came nearly three thousand years after God gave His revelation through the prophet Jonah and two thousand years after God sent His message through Peter. Indeed, some men are slow to se the universality of God’s love. Some brethren in the Lord’s church still manifest some of the same attitudes toward their fellow man as did Jonah; frankly, I can see little difference in white (or black) supremacy and Jewish supremacy.

2. The attitude of men toward others. We should not only learn the lesson of the universality of God’s love and grace but also learn a lesson about our attitude toward other recipients of God’s grace. Some of us seem to manifest something akin to a spirit of Jonah. We should not try to get a franchise on grace and monopolize it, dishing it out sparingly to those whom we think are worthy recipients of it. Just because some man does not live on my social level, does not share my values, and otherwise differs from me should not be reason for me to take the gospel of God’s grace to him. He is a person created in the image of God in just as much need of God’s grace as I am. I should rejoice in his opportunity to be saved even as I rejoiced in my opportunity for salvation.

Conclusion

What happened to poor Jonah? We can only conjecture although I do think that we have some rational basis for these conjectures. “The prophet rather abruptly drops the curtain, draws a veil over his further life’s history. Naturally we ask, Did Jonah repent of his stubborn opposition to the universality of God’s grace? Jonah does not answer this question directly. But his silence on this point and the entire tenor of his book speak louder than words. Jonah would not have written so frank and self-humiliating a confession of his sin if he had not been sincerely repentant and had not hoped to preserve and save others from similar bigotry and grumbling. `By the very act of penning it (his confession), Jonah at once merges out of his former character and appears in our view not merely as a prophet, but as a remarkably humble and noble-spirited saint’ (Huxtable in The Bible Commentary, VI, 582). Particularly the conclusion of his book corroborates this view. At last he no longer finds fault with God’s ways. No longer does he voice his anger and displeasures with the universality of God’s grace. God’s revelation of His fathomless pity embracing all His creatures, cattle as well as men, young as well as old, Gentiles as well as Jews, this revelation has melted Jonah’s icy heart” (Theo. Laetsch, The Minor Prophets, p. 243).

Perhaps a more pertinent question for us than “What happened to Jonah?” would be, “What will happen to us as we meditate on this revelation of God’s love for all men?” Will we run for God to take the message of His grace to all sinful men or will we be content to contain God’s grace in our own little group of friends?

Truth Magazine XXIII: 6, pp. 99-101
February 8, 1979

By William V. Beasley

Has John led you, in our brief study of 1 John, to “know that ye have eternal life” (1 John 5:13)? The, saints of the first century could know if they had eternal life, and we, today, can know also. Let us consider John’s conclusion to his epistle.

“Believe On The Name . . .” (1 John 5:13)

The New Testament divided all people into two classes: the believers and the unbelievers (Mark 16:16; Acts 2:38, 41; John 3:16, 18; 3:36). There is no third or fourth category. One may ask, “What about the one who believes, but is not baptized?” Such a person does not truly believe. If they did, he would obey the Lord’s command to be baptized to be saved. Another may wonder, “How about the Christian who believed but went back into the world?” Such a person, as the other, does not believe (1 Tim. 1:19). The true believer looks at all that John has presented (actually all of the New Testament) and subjects himself thereunto.

Prayer (1 John 5:14-15)

We have the promise of God to answer every prayer He “hears” in the affirmative. The key to His “hearing” is the phrase “according to his will” (5:14). God’s will is not our desires. In addition to a prayer being “according to his will” it must also be “in faith” (Jas. 1:6-8), with a right motive (Jas. 4:1-3), by one in the proper spiritual condition Psa. 66:18; Prov. 28:9; John 15:7) and in the name of Jesus (John 14:13-14). There are, of course, other conditions to acceptable prayer, to God’s hearing us.

Sin Unto Death (1 John 5:16-17)

In the Bible death means: (1) separation of body and spirit (Jas. 2:26), (2) condition of one out of Christ (Eph. 2:1), and (3) banishment from the presence of God at the judgment (2 Thess. 1:9; Rev. 21:8; Rom. 6:23). Which of these is referred to in 1 John 5:16-17? It is not speaking of one out of Christ for John says “all unrighteousness is sin” (5:17) and then draws a distinction between this and a particular sin (condition). It is not speaking of physical death because there is no need for such instruction destiny is sealed at physical death. It must be speaking of the final separation from God at the judgment. Many people make the mistake of making this refer to an act, one particular sin. John speaks not of the nature of the sinful act, but of the condition of the one sinning. I have authority to pray for the one who confesses his sin (Jas. 5:16), but not for the brother who does not repent nor confess his sins. Any sin unrepented remains unforgiven and is therefore sin unto death (for a fuller discussion of this see Robert C. Welch, “The Holy Spirit Blasphemy,” Faith and Facts, Vol. 5, No. 3, July, 1977, pp. 161-170).

“We Know . . .” (1 John 5:18-20)

“We know that whosoever is begotten of God sinneth not . . . ” (5:18). This, like 1 John 3:9-10), denotes continuous action – will not remain in sin. It is not teaching, as some falsely claim, that a child of God cannot commit a sin; we shamefully know better. “We know that we are of God, and the whole world lieth in the evil one” (5:19; see also 1 John 3:10). It is either “we” or “world.” There is only two positions – the “we” who serve God or those in the “world:” The “we” compose the one church (body) of Christ (Eph. 4:4; 1:22-23). “And we know that the Son of God is come. . . ” (5:20). We know by eye, ear and hand witnesses (1 John I:1-3) that Christ came in the flesh and was, raised in the flesh. Jesus gave us to understand that eternal life is to know God (John 17:3) and that the only way to the Father was through His Son (John 14:6-11).

Conclusion (1 John 5:21)

“My little children, guard yourselves from idols” (5:21). An idol can be anything that keeps us from serving God. It could be another person, money, popularity, a false doctrine (salvation by faith only, once saved always saved, etc.), or even a misconception of God. Many today worship an idol that would sentence no one to hell, or, at least, no one whom they know. They call this idol Jehovah. It is their misconception of Jehovah as a god who would send no one to hell which is today’s popular idol. Beloved, you can “know that ye have eternal life, even . . . you that believe on the name of the Son of God” (1 John 5:13). Thank God!

Truth Magazine XXIII: 6, p. 98
February 8, 1979

By H.L. Bruce

According to the scriptures, hearing is very important. The apostle Paul wrote, “So then faith cometh by hearing, and hearing by the word of God” (Rom. 10:17). Faith depends on the message of God penetrating the heart, or mind, of the receiver. The significance of faith can be seen in that without it it is impossible to please God (see Heb. 11:6). Dr. Jesse S. Nirenberg, in his book, Getting Through To People, points out that there are three levels on which people listen: non-hearing, hearing without absorbing, and thinking on what they hear.” Let us notice each of these and how they relate to spiritual service.

The non-hearing: These are the ones who will sit in an audience and can neither agree nor disagree with what is said. They are either voluntarily or involuntarily inattentive. They do not know what is being said. They are not worshiping even though they are present. They are among those who laugh to themselves, play with babies, sleep, stare, day-dream, write notes and/or talk etc. They need to discipline themselves into a proper disposition to worship God (Jn. 4:24).

Hearing without absorbing: The ones in this category do not reason with the speaker. At times they even have their minds on distant things. However, were you to ask them a sudden question, they could repeat your last few words. These listen with divided attention.

The thinking listener: The one who will think on the subject as the speaker presents it is the one who is being taught. He listens with interest and wants to learn and know the truth.

Christ taught that men should take heed “how” and “what” they hear (Mark 4:24; Lk. 8:18). Upon which level do you listen? Are you among the “non-hearing,” the “hearing without absorbing,” or, “the thinking”?

Truth Magazine XXIII: 5, p. 92
February 1, 1979

By Steve Hudgins

Have you given or do you give any thought or plan for your funeral service? It is becoming more and more common for some prearrangements to be made. Insurance salesmen have long stressed the concern a husband and father should have for the well being of his wife and children after he is gone and how he ought to have a good insurance program to assist them. Cemetery salesmen remind us that a resting place selected and purchased beforehand will remove a burden from those we love so that at the time of such sadness a hasty decision will not have to be made, then too this expense will have already been taken care of. Booklets are printed and given out by funeral homes, banks, insurance companies, etc. to help make matters easier for the widow and children. Information is furnished as to wills, insurance policies, properties, the wishes of the deceased pertaining to the final arrangements, etc.

There is good reasoning in all of this but one of the most important matters is frequently ignored, overlooked or forgotten. What thought, what preparation has been made so that true words of comfort can be spoken at the funeral service to the family, loved ones and friends? More importantly what arrangements have been made to assure appearance at the right hand of the Lord in judgment? (Matt. 25:34). Would it be a great help and of real comfort to the sorrowing if a gospel preacher could speak true words of hope for a better life for this individual? For this to happen some prearrangements must be made. A faithful servant of God cannot give hope to the bereaved when the deceased has neglected or refused his opportunities to obey the gospel or to live in harmony with it (2 Thess. 1:7-9; Phil. 1:27; 2 Pet. 2:20-22).

Death changes many things. Frequently it tends to make people forget all the bad and remember only the good about one. Death does not change a sinner into a saint nor the unfaithful and wayward into acceptable servants of God. A preacher must not allow his sentiments, friendship nor sympathy to cause him to give hope when there is no hope. This should not be expected of him. Such would undo what good is done in pulpit preaching. To preach the necessity of gospel obedience and faithfulness to the Lord on the Lord’s day and then to leave the impression at a funeral service that there is hope for one who hay, not obeyed or has not been faithful is a contradiction. This was impressed on me while a student of brother N. B. Hardeman. In class one day, he told of being called to conduct a funeral service for a man he knew and had preached to a number of times. This man who had a wife and children who were Christians had passed up opportunities to be one himself. At that service in Finger, Tennessee, brother Hardeman spoke of his acquaintance with the man and the fact that he had preached to him a number of times. He said the man was a good man, but that good was a relative term. He illustrated his point by saying that his Tennessee walking horse was a good horse-for show but not good for plowing. This man he said was good to his wife and family, a good husband, a good father, a good neighbor and a good citizen, but he was not good to himself as he did not obey the gospel. It is not the preacher’s responsibility to condemn nor justify but it is his responsibility to preach the truth. Funeral services cannot help the dead but they should help the living. Such help is not given by allowing people to go away with wrong ideas. Many no doubt have gone away with false feelings of security for themselves as they compare themselves with what they know of the dead in view of the preacher’s remarks about them.

Denominational preachers make some absurd statements about the dead. How many have you ever heard express any doubt about the eternal welfare of the dead? I heard a Methodist preacher once give, as a reason for a woman’s hope, a statement made by a man who had known her since he was a boy. He said she made the best cookies he had ever tasted and he knew she could not be lost. A daughter of this woman said that if her mother had attended that church since she had lived in that small town she did not know it. The same preacher was overheard comforting a woman whose husband had just dropped dead and who was concerned because he had never professed anything religiously. He asked if she thought he was gall right. Is it any wonder that many have no more interest than they do in preparing for death?

A funeral affords a gospel preacher an opportunity to preach to some who would not hear him under other circumstances. Is it not a good time to point out God’s great and wonderful love for mankind and the ample provisions He has made through His Son Jesus Christ for mankind’s eternal well being and just how one can obtain real hope in the hereafter? To say of one who has never obeyed the Gospel or who had not been faithful to the Lord, “He is in the hands of a just God,” might be misunderstood. It seems that many are confused over the terms “justice” and “mercy.” Such people may be left with the idea that in spite of what the individual did or failed to do there is still hope that God through His great mercy will save him anyway, and if another, “Why not me?” The Psalmist said, “Justice and judgment are the habitation of Thy throne: mercy and truth shall go before Thy face” (Psa. 89:14). It is through God’s mercy that we have the truth and the opportunity to obey it and thus be prepared for judgment (John 1:17). Justice will be rendered in judgment. The story is told of a man who about to be tried for a charge against him was told not to worry that he would get justice His reply was that was what he was afraid of-he did not want justice but mercy. He knew the difference.

Being a faithful Christian a man can make his funeral service less difficult for the preacher, his death more bearable for his family, and, most importantly, facing the judgment easier for himself. Are we making our prearrangements?

Truth Magazine XXIII: 5, pp. 90-91
February 1, 1979