Truth Magazine

By Jimmy Tuten

“For Ezra had prepared his heart to seek the law of the Lord, and do it, and to teach in Israel statutes and judgments” (Ezra 7:10). These words described the purpose of Ezra, the priest and scribe,’ as he leaves his exiled state in Babylon to go to Jerusalem for the purpose of restoring the ancient order. He was a man of distinguished determination. The words, “Ezra had, prepared, show that he had set his heart . to acquire the highest knowledge possible. With resolve he sought to know the Scriptures thoroughly. In seeking this attainment of divine law,, Ezra adopted: (1) The Correct Method  He sought the attainment of the knowledge which he desired. He put forth specific efforts to seek out the Word of God. (2) The Right Manner  He sought it earnestly. It is implied that Ezra was a devout student. Reverence for the law of the Lord is as important as is earnestness. (3) The Right Place  He sought his knowledge in the Holy Scriptures. God’s material creations reveal some important things about him (Rom. 1:20). But when it comes to acquainting oneself with the redemptive work of Jehovah, his moral laws, etc., the student will have to study the Scriptures.

In addition to seeking knowledge he determined to conform his life to the law of Jehovah God. “And to do it” (Ezra 7:10) is significant. This involved a practice of the highest knowledge. Ezra not only set his heart to seek God’s law, he sought to trans-late this information into deeds. He practiced what he had acquired in his heart and mind.

The third aspect of this example is the fact of the desire to impart this information to the people of Israel. Both by precept and example Ezra labored to bring the people to an obedient knowledge of Divine law. A solemn obligation rested upon him not only to know God’s will, but share it as well. We ourselves must know what we would teach others. If we are to teach with practical effect, we ourselves must practice what we teach. Timothy, the young preacher, was given the responsibility: “the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also” (2 Tim. 2:2). So there are many lessons to be learned from this account in Ezra 7. Of these lessons three are obvious to all who would carefully read this section of Old Testament Scripture: Seek the Word of the Lord God in order to know it thoroughly  Practice it in one’s own life Share what has been acquired with others.

A Look At the Practical Side

(1) We cannot know what is pleasing to God in our lives, our work and worship except we know his will (Matt. 7:21-23). In the judgment one will not be able to “plea bargain” on the basis of ignorance. “And if a man also strive for masteries, yet is he not crowned, except he strive lawfully” (2 Tim. 2:5). Additionally, a search for the law of God will create a yearning to know more, and a greater desire to do what is pleasing to him. His word provides all things that pertain to life and godliness (2 Pet. 1:3). By these standards we will be judged in the last day (Jn. 12:48).

(2) Although we must have knowledge before proper action can be taken, knowing is not enough. This knowledge must be put into practice. We must earnestly endeavor to reduce the things we know to con-duct. Doing stands in a double relation to knowing and teaching. “If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself ” (Jn. 7:17). By our lives we must teach. This is conformity to God ‘s will. This is done even though we might have difficulty articulating our acquired knowledge.

“Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven” (Matt. 5:19). The Pharisees were condemned for not practicing what they preached (Lk. 6:46). “For not the hearers of the law are just before God, but the doers of the law shall be justified” (Rom. 2:13).

(3) The last step in the sequence that Ezra 7:10 encourages is that of teaching. What a foundation instruction rests upon if the sequence has been carefully observed. Knowledge treasured in the heart and acted upon in life will give power and energy to the teachings of the Divine Oracles of God. Consequently, all we who share the way of salvation should be anxious to teach it to others. If we are full of God’s Word, some of it will over-flow. A sound psychological principle is that when man is full of any subject matter he will seek an expression of it. Jesus express it clearly when he said, “0 generation of vipers, how can ye, being evil, speak good things? For out of the abundance of the heart of the mouth speaketh” (Matt. 12:34). I once read where brother T.B. Larimore once advised a young man, “Do not preach if you can keep from it.” Along these lines Jeremiah said, “Then 1 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” (20:9). Teaching his Word carries grave responsibilities.

The Importance of Dedicated Teaching

“My brethren, be not many masters, knowing that we shall receive the greater condemnation” (Jas. 3:1). This warning is not to discourage teachers who know the truth and want to save and edify others. The goal of the context is to discourage those who minimize the importance of perfect faith. It condemns those who do not use the tongue judiciously. The passage also intends to impress upon all the seriousness of teaching. “Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch” (Matt. 15:14). We are obviously to prepare to teach. Some Jewish Christians in the city of Jerusalem were condemned for their lack of preparation. They had need “that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat” (Heb. 5:11-12).

Conclusion

What a difference we would make in this world if all of us had the temper and complexity to have our actions correspond to the things we know. “And the things that thou hast heard of me among many witnesses, the same commit thou of faithful men, who shall be able to teach others also” (2 Tim. 2:2). Freely we have received. Let us freely give. Shakespeare said, “Thyself and thy belongings are not thine own so proper, as to waste thyself upon thy virtues, them on thee. Heaven doth with us, as we with torches do not light them for ourselves; for if our virtues did not go forth from us, `were as if we had them not” (Measure For Measure, 1:1). Let us be like Ezra and set our hearts to seek the Law of the Lord, to do it and teach others those things given by inspiration.

Guardian of Truth XXXVIII: 15, p. 21-22
August 4, 1994

By Tim Mize

Mirror in the Cross

As Christians, we look to the cross of Christ as our “sacrifice to God for a sweet smelling savour” (Eph. 5:2). Israel of old also offered sacrifices for “a sweet smelling savour to the Lord” (in other words, to honor and please him; see Lev. 1:9; 2:2; 3:5; 4:31; etc.). Our altar, though, is not of stone or earth. Our altar is the cross of Calvary, and our sacrifice is Christ.

Different kinds of sacrifices were offered of old as a “sweet smelling savour,” such as whole burnt offerings, peace offerings, and sin offerings. Which kind, then, is our sacrifice? It is right to say that Christ is all of them to us. He is the one, perfect “sweet smelling savour” from us to God.

But thus he is only if offered rightly. Just as Israel offered theirs only if seasoned with salt, cereal, and wine (Lev. 2:12-13; Num. 15:1-5), we must offer ours seasoned with the offering of our bodies, of our praises, and of good works (Rom 12:1; Heb. 13:14-15). Only then are we assured of God’s favor.

The cross, however, can be rightly viewed too as a particular kind of offering. For example, Christ is said to be our passover sacrifice (1 Cor. 5:7) and also the sacrifice that ratified our covenant with God (Matt. 26:28; cf. Exod. 24:8). Most of all, though, Christ is said to be our sin offering. He came “to put away sin by the sacrifice of himself ” (Heb. 9:26).

Here we see the goodness of God. What do we have from ourselves that can take away sin? We have nothing. Happily for us, though, the Lord has provided an offering (cf. Gen. 22:8). By his incomprehensible love, we have a sacrifice to bring to him that perfectly cleanses from sin (Matt. 26:28; 1 Jn. 1:7).

Someone might say, “But why would such a thing be necessary? Why couldn’t God just forgive us in his heart without all this violent sacrificing?” We have to under-stand that God is not a man, as if he could forgive like humans forgive. He is the sovereign, holy Lord of the universe. As such, he must maintain not only the natural order, but also the moral order in his creation. The holy God, therefore, cannot allow any sin to go unpunished, not even the sins of his own children.

This is why he gave us Christ. When Jesus died, he did so as the representative of God’s people, with all their sins upon him. In other words, he died in their place, taking their punishment. “He was wounded for our transgressions, he was bruised for our iniquities: . . . the Lord hath laid on him the iniquity of us all” (Isa. 53:5-6). In the cross, all of the sins of God’s children were sufficiently punished, and even more so. It is now as the prophet said: “Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins” (Isa. 40:2).

The cross was enough to atone for, not only God’s people, but even the whole world (1 Jn. 2:2; Jn. 1:29). All humanity that has ever lived or ever shall could come and let this be their offering for sin. Now, consider this: If this sacrifice is sufficient to atone for all the sins of the world, surely it is more than so for us, the little flock of God.

As we eat the Lord’s supper, these are the things we affirm and believe. We acknowledge and trust in the cross as our offering for sin. We declare this faith, that “if we walk in the light as he is in the light, we have fellowship one with the other, and the blood of Jesus Christ his Son cleanseth us from all sin” (1 Jn. 1:7).

Guardian of Truth XXXVIII: 16, p. 5
August 18, 1994

By Irvin Himmel

“As a bird that wandereth from her nest, so is a man that wandereth from his place” (Prov. 27:8).

A bird may have a valid reason for leaving her nest. If a cat climbs up to the nest and threatens to catch the mother bird, or if the nest is destroyed, she is forced to leave. In prophesying the downfall of Moab, Isaiah compared the daughters of Moab to “a wandering bird cast out of the nest” (Isa. 16:2).

A bird may leave the nest after the young are able to fly and it is time to migrate. When I lived in Florida, purple martins arrived in mid-February every year to nest in houses in the back yard; in July they would depart. While raising her young, a mother bird frequently leaves the nest to bring food to her little ones.

The proverb refers to the mother bird which wanders from her nest, deserting her eggs or nestlings. When she strays from her accustomed feeding area and familiar surroundings, she exposes herself to great danger.

Like the bird which wanders from her nest, some people wander from their place.

How One May Wander From His Place

1. By leaving home. Some young people run away from home when they are too immature to make their way in life. They are like a young bird that jumps from the nest before having the strength to fly. It is not uncommon for a husband to abandon his family, or for a wife to desert her husband.

2. By leaving the work for which one is suited. It is not wrong to change jobs, but many times people leave the work for which they are best equipped and get into something for which they are ill-prepared.

3. By forsaking duty. Every person has his place to fill  in the church, in the home, in the community, and in his line of employment. A lot of problems arise because people wander from their place of duty.

4. By departing from God. Every Christian’s place is a position of fidelity to God. Some stray from that place. “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God” (Heb. 3:12).

Why Some Become Wanderers

1. A spirit of unrest. “There are many that do not know when they are well off, but are uneasy with their present condition, and given to change. God, in his providence, has appointed them a place fit for them and has made it comfortable to them; but they affect unsettledness; they love to wander. . .” (M. Henry).

2. Greener pastures elsewhere. Cows sometimes tear down a fence to get to the grass on the other side because it looks greener. Many people suppose that they can find a better job, improved economic conditions, or a more desirable neighborhood just by moving to another location. They rove around constantly in search of those greener pastures.

3. Instability. Much wandering about is caused by unwillingness to stay on a fixed course. In some instances, a person goes from job to job because he really does not want to work. The problem may be that one cannot make up his mind and stick with a decision. Many people are fickle, vacillating, given to change more than to steady application of themselves.

Consequences of Wandering 1. Poverty. Every now and then someone calls up wanting financial assistance from the church. Usually, he is from some place hundreds of miles distant. He is roving about and has come to poverty. If he had a job back home, he left it before he had something else lined up. Now he is stranded.

4. Misery. Young people often leave home in quest of “freedom.” They land in some big city like New York or Chicago or Los Angeles. Soon they are broke and in a wretched state. Drugs, prostitution, and crime offer what seems to be a way of survival in the city jungle. Oh, that they had not wandered from their place!

5. Loss of congenial companionship. People who wander away into strange places usually find themselves surrounded by others who have no pity on them. Remember the prodigal son in the far country? Like that young man, they are strangers among strangers.

6. Idleness. Wanderers frequently idle their time away roaming here and there. Many become vagrants and vagabonds.

.. They, who are never easy at home, in their own families, and employments, will never prosper, or be happy any where… There may be cases, in which it is a man’s duty, and prudence to change his situation, or employment; but then he will do it upon good grounds, and with deliberation. Every man hath calls from home; but a prudent man will be glad to return, when the end of his absence is affected” (T. Scott).

Guardian of Truth XXXVIII: 16, p. 1
August 18, 1994

By Gary N. Patton

We live in an age of “free love,” an open acceptance of adulterous relationships and the sin of fornication accepted as just a fact of life that “everybody” participates in and should not question. The vast majority of movies, T.V. shows and reading material published in great numbers today depict what the Bible calls “sin” as being the socially accepted way of life. Parents are encouraged by humanistically influenced counselors to let their children “explore” their friends’ bodies. Many counselors have been known to advise clients to have an “affair” as an answer to marital problems. With such thinking and advice glorified on a daily basis, no wonder marriage is seldom considered an “until death” commitment, but rather just a “temporary” relationship that one can discard when there are problems. Is it any wonder authorities tell us that the majority of marriages end in divorce?

Because of the lack of respect for the marriage bond, many begin to reason, why marry? If most people do not think it is wrong to commit fornication, then we see why many live and cohabit together rather than marry. God’s plan for sexual relations has always been approved only in the marriage (husband and wife) relationship. When-ever sexual relations are engaged in outside of marriage, God’s law has been violated. His plan has always been one of total commitment to him and each other, of purity, love and trust. Such passages as Malachi 2:14-16; Matthew 19:3-9; Romans 7:1-3; 1 Corinthians 7; Ephesians 5:22-33 clearly teach this plan.

When faced with the facts, even those in the world agree that a commitment to God and his word can help keep one pure until marriage, thus laying a solid foundation for a successful marriage. If the world’s thinking is followed, failure is more often the result.

“Cohabitation” is a word the world likes to use to describe sexual relations. Though it can be rightfully used to refer to relations in the marriage relationship, much of the time when this word is used in the media, it is used instead of the words “fornication” or “adultery.” This is done not to sound judgmental toward one’s sexual actions outside the marriage relationship, but God’s word does not hide the terribleness of such action.

In trying to find things that bring about divorce in marriages, sociologists have made an interesting find in their research of cohabiting before marriage. In a recent project conducted two years ago, The National Institute For Healthcare Research in Washington, D.C. and Austin, Texas, released the following observations:

Making a lasting marriage commitment and avoiding the pitfalls of cohabitation is strongly associated with the degree of a person’s religious commitment …. Since cohabiting couples have a greater tendency to divorce if they eventually marry, researchers at the University of Michigan, the University of Chicago, and the University of Toledo investigated what factors help predict who is more likely to cohabit.

They found the cohabitation rate is seven times higher among persons who seldom or never attend religious services compared to persons who frequently attend. Religious commitment reduces cohabitation among both young men and young women, but the effect was found to be stronger among young women. The level of religious commitment was also a key. Women who attended religious services regularly were only one-third as likely to cohabit as those who attended church services less than once a month.

The religious commitment of parents was also found to be significant in determining whether an adult child will cohabit. If the mother frequently attended religious services, both sons and daughters were only 50 percent as likely to cohabit as adult children whose mothers were not actively religious.

The researchers noted that the tendency to cohabit increased in the early seventies, just at the time that religious commitment in young people began to decline. The higher divorce rate of the last 20 years is also consistent with the increased tendency of married couples who initially cohabited to divorce (Arland Thornton, William G. Axinn, Daniel H. Hill, “Reciprocal Effects of Religiosity, Cohabitation and Marriage,” American Journal of Sociology 98, 1992).

If we call and teach that fornication and adultery is sin, as God does in his word, then we will want to please him by abstaining from that which he condemns. We will strive to keep ourselves pure before marriage and committed to one another in marriage. If we want our children to avoid fornication then we must do every-thing we can to instill in their lives a desire to love and obey God. Remember we teach both by our words and by our actions. Do not be afraid to tell them that cohabiting outside of the marriage relationship is sin and that it can destroy that which God designed to be beautiful in our lives.

Guardian of Truth XXXVIII: 15, p. 14
August 4, 1994