Truth Magazine

By Olen Holderby

On his second preaching tour Paul, from Troas, crosses the Aegean Sea to the continent of Europe (Acts 16:90. Following his famous work at Philippi, Paul passes to Thessalonica (Acts 17:1), the modem city of Salonica. It was here that Paul and his company were accused of treason (Acts 17:7). From there Paul and Silas were sent, by night, to Berea (modern Verria), where they find the noble people there willing to search the Scriptures daily. However, the Jews managed an uproar there which led to Paul’s being conducted to Athens (Acts 17:15). In Athens he saw a “city wholly given to idolatry,” there he encountered the Stoics and Epicureans, there he preached Jesus and the resurrection from the dead, and the Athenians expressed the wish to hear more of what he had to say (Acts 17:16-21).

Paul begins his speech in verse 22, by telling them “that in all things ye are too superstitious.” Some translate this “too devotional,” while others say, “too religious,” or “very religious.” Originally, the word “superstitious” referred to demon worship. While the word may be used in a kinder way, it is not necessary to so use it here. The Athenians could have taken this in a complimentary way, since they did worship a plurality of gods (demons).

The extent of their devotions is seen in verse 23. They were not satisfied to worship what they perceived that they could identify by name, but had erected an altar to “The Unknown God.”

The point that Paul is making in this verse is that there will be no reason to worship him ignorantly anymore, because Paul is going to declare that God unto them. There will remain no reason for him to be unknown to them.

Verses 24-25, offer a contrast between the gods whom they had been worshipping and that “Unknown God.” Here was the God that made and sustains the world (Coll :16-17). He was not made with human hands, nor could he be worshipped with those hands. He is the God that gives life and breath to all (Job 34:14-15).

The all-sufficiency of this one God is, also, seen in this statement, erasing any need for dependence upon other gods.

Verses 26-29, show the closeness of this “Unknown God” to his creatures; thus, there is no reason for him to be”unknown,” (see Psa.19:1-3). He has made and deter-mined the bounds of all inhabitants of the earth, he is not very far from us, we are his offspring, and we are to seek after Him.

Verse 29, offers, to those Athenians, a challenging argument. Look at yourselves, says Paul; you are his offspring! Why, then, would you think of God as being made of gold, silver, or stone; and, all of this fashioned by man’s hands?

The Athenians needed only one “altar.” Indeed they were “too superstitious,” in that worshipped a plurality of gods, instead of just the one true God. I wonder, are we “too superstitious,” or “too devotional,” in exactly the same sense?

Guardian of Truth XXXVIII: 24, p. 13
December 15, 1994

By Donnie V. Rader

Luke 7:36-50 records the story of a sinful woman washing the feet of Jesus. This story is divided into four sections. (1) Vv. 36-39  As Jesus ate at the house of a Pharisee named Simon, a woman, who was noted as “a sinner” came in and stood at the feet of Jesus, washing his feet with her tears and drying his feet with her hair. The Pharisee concludes that Jesus could not be a prophet for if he were he would know that this was a sinful woman and not have anything to do with her. (2) Vv. 40-43  Jesus gives a parable of two debtors showing that the one who is forgiven most is the one that loves more. (3) Vv. 44-47  Jesus then proceeds to contrast the Pharisee and the woman. Everything that the Pharisee had not done for Jesus, this woman had done. She washed his feet, kissed him and anointed him with oil. (4) Vv. 48-50  Jesus forgives the sinful woman.

This is not to be con-fused with the anointing at Bethany recorded in Mat-thew 26. In our text, the man is Simon the Pharisee, at Bethany it was Simon the Leper. Simon was a common name in Palestine. The New Testament mentions nine men with this name. Josephus mentions twenty. There could have been hundreds, perhaps thousands by that name in Palestine. Thus, the fact that the name Simon is found in both stories does not mean they are the same. In our text, the woman is a sinful woman, at Bethany it was Mary the sister of Lazarus, a godly woman.

A few reminders about the customs of the day will help us better understand this story. When a rabbi was at a meal, anyone could freely come. That explains why the sinful woman would be in the house of the Pharisee without an invitation. The host would normally greet the guest with a kiss, have his feet washed and at times anoint his head with oil. To fail in this would be considered rude.

In the east the guest did not sit with his feet under the table as we do, but would recline on low couches and rest on his left elbow with his feet stretched back behind him.

This is how the woman could be standing at his feet and washing his feet with her tears.

While all are sinners, some as a class were labeled as “sinners” or outcasts of society. Some think this woman may have been a harlot.

Let’s consider some practical lessons we learn from this story.

Recognition Of One’s Need

The woman recognized that she was in sin and needed the Lord. In fact, she seemed to be conscious of nothing else. This is evident in that she came to Jesus, she was weeping, she was considered an outcast and she received forgiveness.

With the Pharisee it seems that his need never crossed his mind. When he does think about sin, it is not his own but the woman’s sin (v. 39).

The one who realizes how terrible his spiritual condition is will be the one who will have the most appreciation for forgiveness since he has nothing with which to pay (vv. 42-43). Some second and third generation Christians may lose sight of their real need for the Lord. Being “raised in the church” they may not appreciate how low sin had taken them.

Relation Of Real Need And Love

The woman, because she sees her own need, shows love and compassion (vv. 38, 47). The Pharisee, not seeing his needs, doesn’t show love toward Jesus or the woman.

When we realize our own need for the Lord and the depths from which we have been lifted, we will be stirred to love and care for others (1 John 3:16; 4:9-11).

How Jesus Was Treated

Simon did not treat Jesus with the common courtesies that should be show to any guest (vv. 44-46). These would be a part of basic kindness and decency. Yet, the sinful woman was not only courteous, but went beyond that. She not only washed his feet, but washed them with her tears and hair. She not only kissed him, but kissed his feet. She not only anointed him with oil, but she anointed his feet with oil.

What do we learn from this? I learn that when we are mistreated, overlooked or ignored, we need to remember that Jesus was treated that way too. I learn that sometimes those who will treat you the worst are those who claim to be righteous (are really self-righteous). I learn that when someone doesn’t show common courtesy the real problem is a lack of love.

The Respectable Sinner

Both the Pharisee and the woman were sinners. She had openly sinned. She was condemned by the public. Again, some think she was a harlot. But the Pharisee was “respect-able.” He was not condemned by all. He was not an outcast. His sins, which included mistreating Jesus, being self-righteous, and rejecting Jesus were not considered as evil as other sins. He was not aware just how awful his behavior was.

There are a lot of “respectable” sinners today. (1) There are good moral people who are religiously wrong (Matt. 7:21f).(2) Some Christians have a “holier-than-thou” attitude. (3) There are those who oppose some part of God’splan (i.e., elders, marriage, purity of character, etc.). (4) There are a number of weak Christians who never grow and mature (Heb. 5:12). (5) There will always be those who sow discord and strife (Rom. 16:17). (6) Some Christians have an inactive faith (Jas. 2). All of the above are sinners, but not always viewed as sinners. Thus, we call them “respectable sinners.”

The Worst Of Sinners Can Be Forgiven

The woman of our text had many sins, but she was forgiven (vv. 47-50). If God would forgive her, he will forgive others who have many sins. God is willing to forgive the worst of sinners like Saul of Tarsus (1 Tim. 1:15). Jesus invites those who are heavy laden with sins to come to him (Matt. 11:28). The Corinthians were guilty of all kinds of immoral deeds, yet they were justified (1 Cor. 6:9-11).

The Courage Of Those Who Love God

It took courage for this woman to profess her faith and love in Simon’s house. Simon and the Pharisees hated this woman. She could have been scorned, maybe even expelled. Yet, she was so courageous that she did the honors of the house. Those who love God will develop couarge. They will cast off fear (2 Tim. 2:7), put on determination (Phil. 4:13) and will not be ashamed (1 Pet. 4:16; Rom. 1:16). They will gladly let others know that they love the Lord. G

Guardian of Truth XXXVIII: 24, p. 14-15
December 15, 1994

By Steve Wallace

It is continually disturbing to witness the motive judging that some brethren engage in. In print and in conversation I have often been told of the reason behind a given brother’s actions or teaching. Some tell us that those who withstand departures from the truth are “fueled by pride,” “trying to make a name for themselves,” or have a “lust for power.” On the other hand, brethren who teach error have been said by some to be worthy of fellowship because they are “honest and sincere” though wrong.

While recognizing the sinfulness of such motive judging (Matt. 7:1-4, 20; Jn. 7:24; 1 Cor. 2:11; 1 Sam. 16:7), what might the practical results of this kind of judging be?

1. Brethren might use a false standard by which to judge faithfulness. Jesus said that we should “judge righteous judgment” (Jn. 7:24) and we have been given the standard we are to use for such judgment. It is the word of God (Jn. 12:48; Rom. 2:16). The Bible teaches that we are to use the word of God to judge a brother’s actions (cf. Matt. 7:20-21; Gal. 2:14; 1 Tim. 6:3-5; 2 Jn. 9-11). The use of the surmised motives behind a given brother’s actions is not only sinful, it is false standard by which to judge faithfulness.

2. Brethren who teach error can be judged as faithful while those who walk in truth can be judged to be in error. I do not see how this can be avoided. If we use a false standard by which to judge, we will end up confused as to who is faithful and who is not. If what one prominent brother among us has taught is true (partially stated in this article’s introduction), we can accept one who teaches error on divorce and remarriage because he is “honest and sincere,” i.e., has pure motives. On the other hand, one who opposes the brother who teaches error on divorce and remarriage can be shown to be in error because he is judged to be “just looking for something to fight about” or is “fueled by pride.” Thus, the way that the Lord ordained for determining faithfulness  “by their fruits ye shall know them” (Matt. 7:20)  is totally reversed.

3. Churches will fellowship and commend those in error while refusing fellowship and commendation to those walking in truth. Again, I simply do not see how this can be avoided if brethren refuse to judge in the manner that the Lord has commanded. Brethren in the first century were guilty of both kinds of erroneous conduct as contained in our heading above and were reproved for such conduct (cf. 1 Cor. 5; 3 Jn. 9-10). If we are guilty of such actions today in whom we do or do not fellowship and commend, the same verses which applied to such sinful conduct in the first century will condemn us.

Conclusion

Let us remember the proper standard by which to judge a brother faithful or unfaithful and use it to the benefit of all whom we may influence (Jn. 7:24; 3 Jn. 3; Gal. 2:14). Motive judging is of men and not from God. May we all realize that Christians in the New Testament were commended for “walking in truth” and for refusing to accept those who did not (2 Jn. 4; Rev. 2:2), and seek the fellowship and commendation that comes from “walking in the light” of God’s word (1 Jn. 1:6-7; 2 Jn. 3).

Guardian of Truth XXXVIII: 24, p. 5
December 15, 1994

By Vestal Chaffin

Sometimes we get tired and weary and need some rest but seemingly many go to the wrong place for rest. They go to some kind of sports, entertainment or contest of some sort. Our homes should be the best place for physical rest, peace and quietness. We as Christians look forward to our “resting place” in heaven. Those people who do not obey the gospel have no hope for rest but “shall be tormented day and night for ever and ever” (Rev. 20:10; 2 Thess. 1:7-9).

Today, we are living in the third dispensation of this old world. There was the Patriarchal dispensation which lasted about 2500 years. “And God saw that the wickedness of man was great in the earth” (Gen. 6:5) and destroyed the earth with a flood. Then there was the Mosaical dispensation which lasted about 1500 years, and the people again forgot the rest that God had promised them (Heb. 3:18). Jeremiah describes Israel as a rebellious and sinful people. He says, “My people hath been lost sheep: their shepherds have caused them to go astray, they have turned them away on the mountains: they have gone from mountain to hill, they have forgotten their resting place” (Jer. 50:6). We are living under the final and Christian dispensation. The two former dispensations ended with some what of a disgrace as far as man is concerned. This present dispensation will end with the destruction of this world (2 Pet. 3:10-11). How will it be in the end? Have we forgotten our resting place?

This old world is not our eternal abiding place of rest. Here we are only pilgrims traveling through this world to our eternal home. This world is not suitable for an eternal resting place, it is filled with sorrow and death. Man, like all earthly things, must pass away. “Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it” (Eccl. 12:7; 2 Cor. 5:1). All the pleasures and joys of earth are transient. They are only momentary compared to eternity (2 Cor. 4:18). Yet people will spend their leisure time seeking after pleasure, TV, sports, etc. rather than reading and studying God’s word and preparing themselves to go to heaven.

This world is not able to give us the things we need most. It makes no difference what we may have that is of a temporal nature. There are few, if any, that are completely satisfied. Man should be longing for something that this old world cannot give. When Job was afflicted with boils from the sole of his feet to the crown of his head, he expressed a desire not to live always. “So that my soul chooseth strangling, and death rather than my life. I loathe; I would not live always; let me alone; for my days are vanity” (Job 7:15-16). “Man that is born of a woman is of few days, and full of trouble” (Job 14:1). He was looking forward to that rest that he would receive, “As a servantearnestly desireth the shadow . . .” (Job 7:2). When David was sorely oppressed by the wicked, he said, “And I said, O that I had wings like a dove! For then would I fly away, and be at rest” (Ps. 55:6). The apostle Paul was looking for something beyond this veil of tears that was far better than this life. He said, “For me to live is Christ, and to die is gain” (Phil. 1:2; 3:14). The apostle was always striving and pressing toward his goal, to reach that rest that was promised to the people of God (Heb. 4:9; Phil. 3:14).

Have we forgotten our resting place? If we sincerely desire to go to heaven, we will serve the Lord and make preparation to go there. Too many people today are wedded to this world and its pleasures and have no desire to go to heaven. Now is the time to serve the Lord, “the night cometh, when no man can work” (Jn. 9:4). They fail to lift up their eyes to him from whom all blessings flow, and in whom we “live and have our being” (Acts 17:28). If any one does not desire to go home to rest in heaven, he will not make any preparation. Jesus invites all who labor in his kingdom to come and receive rest. “Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls” (Matt. 11:28-29).

Along life’s pathways, there are many decisions that must be made. We must decide to accept the Lord’s invitation or reject it. There is only one way to receive that rest, that is by accepting the Lord’s invitation. “Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me” (Jn. 14:6). There are no detours or by-passes; we must accept Christ in his own appointed way to receive that rest. He has given us that one way to be reconciled to God (Eph. 2:16; 4:4-6). “Let us search and try our ways, and turn again to the Lord” (Lam. 3:40). This is a personal decision. I cannot decide for you, neither can any one else. If you fail to make the necessary preparation now, in this life, no one can share his preparation with you in that great and final day. The five wise virgins could not share their oil with the foolish virgins (Matt. 25:1-13).

Therefore, we should give diligent heed to make the necessary preparation. “Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it . . . Let us labour therefore to enter into the rest, lest any man fall after the same example of unbelief ” (Heb. 4:1,11). Let us live the Christian life day by day, and strive to glorify God every day of our life. Let us fully add the Christian graces (2 Pet. 1:5-11), and finally enter the eternal kingdom. May we never, never, forget our eternal resting place.

Guardian of Truth XXXVIII: 24, p. 9
December 15, 1994