Truth Magazine

By Don Martin

Many who profess to be Christians seem to strive for what they believe to be the minimum service to God. They endeavor to have just enough (what is enough?) knowledge, teaching of others, love, etc., to get by. This attitude, however, is not taught or sanctioned in the New Testament. Instead, the New Testament stresses and enjoins the maximum (doing our sincere best). As Christians, we are to be spiritually ambitious.

A word which beautifully suggests spiritual ambition is the word “abound.” W. E. Vine defines the word rendered “abound” (perisseuo) as follows: “To exist in abundance” (An Expository Dictionary Of New Testament Words, pages 17,18). Joseph Thayer wrote thus regarding perisseuo, “to be in affluence …. to be pre-eminent . . . to overflow,” (Thayer’s Lexicon, page 505). The word perisseuo is used about 39 times in the New Testament and 15 times out of the 39 it is rendered “abound.”

Abound In Faith

“Therefore, as ye abound in everything, in faith . . . ,” Paul wrote to the Corinthians (all emphasis throughout mine, DM). Hence, the Christians at Corinth were to abound in faith. Moreover, the scriptures are replete with teaching concerning our striving to possess this measure of faith. The besetting sin of Israel was the sin of unbelief-absence of trust and confidence in God as their provider and protector (Heb. 3:12-19). In other words, they failed to abound in faith. We must endeavor to possess faith which exists in abundance, the kind of faith which is pre-eminent and overflowing (cf. Acts 27:25).

Abound In Hope

Paul wrote, “Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost” (Rom. 15:13). Our hope consists of our belief in and longing for that which we have not seen, heaven (Rom. 8:24,25; 2 Cor. 4:18-5:9). This hope is the “one hope of our calling” (Eph. 4:4). Hope, in serving as an anchor, stabilizes and keeps our soul (Heb. 6:19). Beloved, notice what Paul is teaching: not only are we to possess hope regarding heaven and the world to come, but we are to abound in this hope. Hope is to be overflowing!

Love

The scriptures also teach that we should not be satisfied with what we consider enough love to get by; but that we are to abound in love: “And this I pray, that your love may abound yet more and more in knowledge and in all judgment” (Phil. 1:9). Thus, we must constantly seek to develop and multiply our love for God and others (Matt. 22:37,39; 1 Thess. 3:12). As a result of cultivating our love, it can and will exist pre-eminently. By thus abounding in love, love will be the control and motivation of our lives (1 Cor. 13:1-7; Gal. 5:6).

In Teaching

Again, “Therefore, as ye abound in everything, in faith, and utterance . . .” (2 Cor. 8:7). I think it is obvious that the “utterance” of this passage has reference to, or at least involves, teaching. Abounding in teaching is consistent with “holding forth the word of life” and “earnestly contending for the faith” (Phil. 2:16; Jude 3). Overflowing in teaching reminds one of the language of Jeremiah: “Then I said, I will not make mention of him, nor speak any more in his name, but His word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay (stop) (Jer. 20:9).

In Knowledge

The scriptures teach that we are to “add” knowledge, “increase” in knowledge, and “grow” in knowledge (2 Pet. 1:6; Col. 1:10; 2 Pet. 3:18). The word of God also emphasizes knowledge by showing the consequences of the absence of knowledge. Without knowledge we are blind and cannot see afar off (2 Pet. 1:5,10,11), unable to walk pleasingly to God (Col. 1:9,10), and unable to approve the things which are excellent (Phil. 1:9,10).

To accent not only the imperativeness of possessing knowledge but also of having it to a large measure Paul wrote, “Therefore, as ye abound in everything; in faith; and utterance, and KNOWLEDGE . . .” (2 Cor. 8:7). Hence, we are to strive to possess knowledge to the degree of it being in abundance and overflowing.

Virtuous Manner of Life

“Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus,” Paul writes to the Thessalonians, “that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more” (1 Thess. 4:1). The Laodiceans had become satisfied with their spiritual progress and development (Rev. 3:16,17). Alas, many today are “neither cold nor hot” (Rev. 3:15). If we are not careful we will cease to increase in holiness and sanctification of life (1 Thess. 4:4-7). Paul stated that not only are we to abound in a walk that is pleasing to God but we are to “abound more and more.”

Conclusion

In addition to abounding in faith, hope, love, teaching, knowledge, and a virtuous manner of life, we also are to abound in giving (2 Cor. 8:7) and in diligence. Christian, are you striving for the maximum-are you abounding? “Therefore, my beloved brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord” (1 Cor. 15:58).

Truth Magazine XXII: 26, pp. 428-429
June 29, 1978

By Bruce James

The New Testament teaches that the Christian is a pilgrim on his way to glory. He is seeking a better country, a heavenly one. But without any direction, the Christian knows not how to go. But God speaks through His Son in this age leading in the way that leads to life. To say that Jesus is the Way, the Truth, and the Life is the most comprehensive of all claims (John 14:6).

1. Jesus said: “I am the Way.” Hundreds of years before this the Psalmist said: “Teach me thy way, O Lord” (Ps. 27:11; 86:11). Moses told the Israelites that they must not turn to the right or the left, but must walk in the way God had commanded them (Deut. 31:29). Isaiah heard God say: “This is the way, walk in it” (Isa. 30:21). This was the promise of a way of holiness in which nothing unclean could exist, and which was so clear that not even a fool could miss it (Isa. 35:8). Disciples of Christ, Christians, as a whole were first referred as “The Way” (Acts 9:2; 19:9). And the letter to the Hebrews speaks of the new and living way which Jesus opened for us to the presence of the Father (Heb. 10:19). But Jesus’ claim goes beyond any of these thoughts. Notice that Jesus did not say, “I show you the way” or “I open for you the way.” He said, “I am the way.” If someone approaches us and asks us how to get to a certain place we can tell him with specific instructions as to how to get there, or we can give him a map, or we can do the best thing by going with him to be sure he reaches his destination. In the same way, Jesus did not only show us the way, or tell us the way only but also went with us. No man can fail to find the Way as long as he is following Jesus.

2. Jesus said, “I am the Truth.” Jesus is most certainly reliable and genuine, but the truth is not simply something which is intellectual or something to be known, it is also moral, something which is also to be done. John said, “He who does what is true comes to the light” (Jn. 3:21). “If we say we have fellowship with him and walk in darkness, we lie and do not the truth” (1 Jn. 1:6). We can see how much greater this truth is than intellectual truth. This truth enables man to live the good life. In fact, truth and goodness are one. To say that Jesus is the truth is to say that He is the perfect pattern of life as it should be lived.

3. Jesus said, “I am the Life.” This can be taken at least two ways. It can refer to physical life since John said of Jesus: “All things were made through Him, and without Him was not anything made that was made. In Him was life, and the life was the light of men” (Jn. 1:3, 4). The Word, Jesus, the pre-existent Christ brought life into the world. But even more it refers to eternal life. Jesus is the creator of life, and Jesus is the re-creator of life. He brought life in the beginning and He came to make life new. When Jesus offers eternal life it is evident that it means more than life which exists forever. For it to be a mere extension of life would be more a curse than anything else. Both quality and length enter into it. The life that Jesus brings to men is the life of God-living a life of godliness now (quality) and then being thus rewarded by being allowed to enter the gates of heaven forever (length). Remember Jesus’ words: “No one comes to the Father but by me.” Jesus is the Way, the Truth and the Life.

Truth Magazine XXII: 26, pp. 427-428
June 29, 1978

By Stephen P. Willis

The prophet Hosea bore a message against Israel, the northern portion of the Jewish state. They had fallen in to the sin of idolatry, which led them not only to forget their God, but also their fellow man. God based their troubles on a lack of knowledge.

God said that they had stopped giving heed to Him (v. 10), and because of that, “the people without understanding are ruined” (v. 14). I think that it is summarized well in verse six: “My people are destroyed for a lack of knowledge.”

“Listen to the word of the Lord, 0 sons of Israel, For the Lord has a case against the inhabitants of the land, Because there is no faithfulness or kindness Or knowledge of God in the land” (Hos. 4:1).

This message is further taught in the summary sentence of the book of Proverbs: “The fear of the Lord is the beginning of knowledge; Fools despise wisdom and instruction” (1:7). That one must seek after the knowledge of God is evident by what the one who is blessed by the Lord does: “But his delight is in the law of the Lord, And in his law he meditates day and night” (Ps. 1:2).

Most of us do not seek the knowledge of God as we should. Paul prayed that the Colossians might gain knowledge for the results that would come of it. These results are based on the fact that one has knowledge:

(1) The Christian will walk worthy before the Lord; (2) He will please the Lord in all respects; (3) He will bear fruit in every good work; (4) He will increase in knowledge (it takes knowledge to grow in knowledge); (5) The Christian will be strengthened in power; (6) He will give thanks to the Father (cf. Col. 1:9-12). Look over that list again and see how important knowledge is to the Christian.

As a “holy priesthood” (1 Pet. 1:5, 9), we should fulfill our ministry as Levi did: “For the lips of the priest should preserve knowledge, and men should seek instruction from his mouth; for he is the messenger of the Lord of hosts” (Mal. 2:7). It is no wonder that Paul called the church the pillar and support of the truth (1 Tim. 3:15). It is also no wonder that Timothy was told to “Be diligent (or, Study, KJV) . . . .” In so doing he could “present himself approved to God as a workman who does not need to be ashamed, handling accurately the word of truth” (2 Tim. 2:15).

A lack of knowledge caused the ruin of Israel. It will cause our ruin also. Do you study on a regular basis? Does your reading include the Bible and material that will prompt thinking on biblical themes? Are you prepared for your Bible classes? (Would you want your teacher to be as prepared as you?) Parents: do you train your children so that their habits include Bible study? Children: do you encourage your parents to train you to study? Do you make the most of your time (Eph. 5:16) so that “your progress may be evident to all” (cf. 1 Tim. 4:15)?

Some like to drink from the fountain of knowledge;

Others only gargle.

Do you gargle?

Truth Magazine XXII: 26, p. 427
June 29, 1978

By Robert E. Waldron

One time the Pharisees brought a woman who had been taken in adultery to Jesus and asked Him what to do about her. Should she be stoned as the law said? They were not really interested in the law, nor right and wrong, nor the woman. They were trying Jesus “that they may have whereof to accuse him” (Jn. 8:6). After a pause and further questioning Jesus said, “He that is without sin among you, let him first cast a stone at her” (Jn. 8:7). The statement Jesus uttered on this occasion has often been violently and blatantly misapplied. His reply was strictly in keeping with the law which said, “At the mouth of two witnesses, or three witnesses, shall he that is to die be put to death; at the mouth of one witness he shall not be put to death. The hand of the witnesses shall be first upon him to put him to death, and afterward the hand of all the people. So thou shall put away the evil from the midst of thee” (Deut. 17:2-7).

The case Jesus dealt with was not simply one in which a woman had committed adultery. Jesus always dealt with the primary issue and then with the subordinate issues. Here the primary issue was the hypocrisy of the Pharisees and their incredibly intense hatred of Jesus. There were actually three issues involved in the episode: the hypocrisy of the Pharisees, the demands of the Law of Moses, and the fate of the woman. When Jesus said, “He that is without sin among you, let him first cast a stone at her,” He convicted the Pharisees of their sin of hypocrisy, because not even they had the audacity and gall to step forward and say, “Well, I’m perfect. I’ll cast the first stone.” They particularly knew that in this matter they were not innocent. One by one, beginning from the eldest, the people began to walk away. When Jesus said, “Woman, where are they? Did no man condemn thee?” He satisfied the requirement of the law because, with no witnesses, the woman could not be stoned. Then Jesus dealt with the woman and her sin by saying, “Neither do I condemn thee: go thy way; from henceforth sin no more.”

Men and women who are stubborn of heart and who desire to walk in their wicked ways very often use this statement of Jesus to reply to any who would attempt to rebuke them or to condemn their ways. Thus the drunkard, the adulterer, the liar, the homosexual, the child abuser, and a host of others will defend themselves by saying, “He that is without sin among you, let him cast the first stone.” Jesus’ words in Mt. 7:1 are similarly used. “Judge not, that ye be not judged.” Let us bring the question into clear focus. Since all of us are imperfect and do sin, does any one of us have the right in God’s sight to condemn the actions of another or to rebuke another for wrongdoing?

It was the same Jesus that said, “And if thy brother sin against thee, go, show him his fault between thee and him alone: if he hear thee, thou hast gained thy brother. But if he hear thee not, take with thee one or two more, that at the mouth of two witnesses or three every word may be established. And if he refuse to hear them, tell it unto the church: and if he refuse to hear the church also, let him be unto thee as the Gentile and the publican” (Mt. 18:15-17). It was Jesus who so severely condemned the Pharisees (Mt. 23). It was Jesus’ forerunner, John the Baptist, who condemned the adultery of Herod Antipas and Herodias (Mt. 14:1-4). When Jesus uttered the above condemnations He had the same awareness of man’s weak nature that He did when He said, “Let him that is without sin cast the first stone.” Therefore, when Jesus said this He did not mean that it is wrong ever to rebuke anyone for sin.

The writings of the apostles make the issues in this dispute very clear. Someone will usually say, “I like Jesus, but I think His apostles missed it.” It would be humorous, if it were not so deplorable, that these people do not realize that the only impression we have of Jesus is that which His apostles have left us. Matthew and John were apostles. Mark was a personal disciple of Jesus, though not an apostle. Luke was, seemingly, a later convert. Only through these men’s testimony do we have any record of Jesus’ deeds and words. The apostles who testified about Jesus, such as John, were unaware of any discrepancy between Jesus’ teaching and theirs. When people talk about liking what Jesus said but not His apostles, they are speaking from ignorance and prejudice rather than facts. Please consider the facts.

Jesus told His apostles to go out and teach or preach. He said, ‘Teach all nations.” He then said, “Teaching them to observe all things whatsoever I have commanded you” (Mt. 28:20). He said, “Preach the gospel to every creature” (Mk. 16:15). Earlier Jesus told His apostles, “But the Comforter, even the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring to your remembrance all that I said unto you” (Jn. 14:26). The apostles went out and did as Jesus commanded. What they taught was what Jesus said to teach. If the Spirit did not guide the writers of Acts through Revelation, then He did not guide Matthew, Mark, Luke, and John. One may reject Jesus and His apostles, but one cannot accept Christ and reject His apostles. The apostles were inspired by the Spirit and they spake the truth.

No apostle stressed the need for love, forbearance and forgiveness more than Paul, but it was also Paul who said to the Corinthian brethren, “Put away the wicked man from among yourselves” (1 Cor. 5:13). Consider the implication of Paul’s statement, “Know ye not that a little leaven leaveneth the whole lump?” (1 Cor. 5:6). In the context, the lump would be the church at Corinth. The church at Corinth was, however, composed of imperfect people. Yet there was one among the rest who was a danger. His example would be a leaven of bad influence. Therefore he had to be purged out. There is a difference between sinning occasionally through human weakness, repenting, calling upon God for forgiveness and, on the other hand, wallowing in sin. Also it seems that there are some sins which are more flagrant than others. In addition the nature of some sins is such that they have a more pernicious influence on others. Through all facts and all arguments one thing stands out clearly. Paul told a church of imperfect people to put away a wicked man from among themselves.

The brethren at Thessalonica were told to withdraw themselves from every brother that walked disorderly (2 Th. 3:6). To walk disorderly means to walk out of step with others who are marching. The passage clearly implies that there are those who, though not perfect, nevertheless do walk in order. Then there are those who walk “disorderly”. Those imperfect people who are walking orderly are commanded to withdraw from anyone who walks disorderly. Paul told the saints at Ephesus to “have no fellowship with the unfruitful works of darkness, but rather even reprove them” (Eph. 5:11). He told Timothy, “Preach the word; be urgent in season, out of season; reprove, rebuke, exhort, with all longsuffering and teaching. For the time will come when they will not endure sound doctrine. . .” (2 Tim. 4:2, 3). One wonders if Paul imagined that those who would not endure sound doctrine would wrest statements of Jesus to attempt to silence the rebukes and reproof that His word says must be given.

Condemned is hypocritical judging. It is not required that one have a perfect record before he has the right to reprove and rebuke. The commands we have studied were given to flesh and blood people who were imperfect. Yet they were clearly told to condemn, to reprove and rebuke. If one condemns another when he himself is not even trying to do right or when he is doing something much worse than the one whom he is condemning, he is guilty of the judging the Lord condemned. When we must rebuke or reprove, let us look to ourselves, lest we also be tempted (Gal. 6:1). Let us beware of Satan’s influence when we ourselves are rebuked, lest we give him an opportunity to close our eyes to the truth by causing us to resent the reproof.

Truth Magazine XXII: 26, pp. 425-426
June 29, 1978