Truth Magazine

By Allan McNabb

Certainly, not all advertisers and advertisements are bad. As a matter of fact, advertising in and of itself is good. But an increasing number of advertisers, retailers, and wholesalers use worldly lusts to attract customers to their products. Perhaps some of the best examples of these advertisements use sex to sell everything from beer to toothpaste.

The word lust is not often used in our society today so the meaning may be obscure to many Americans. The word lust means a strong desire. In the “bad” sense, lust means a strong desire to do some-thing that is sinful. In regards to lust, the Bible says in 1 John 2:16, “All that is in the world  the lust of the flesh, the lust of the eyes, and the pride of life  is not of the Father, but is of the world.”

Allurement through worldly lust is nothing new to mankind. Paul and Peter dealt with situations where false teachers allured people from the truth through lusts. In 2 Timothy 3:6 Paul warns of false teachers and says, “For of this sort are those who creep into households and make captives of gullible women loaded down with sins, led away by various lusts.” And, in 2 Peter 2:18 Peter also warns of deception and says, “For when they speak great swelling words of emptiness, they allure through the lusts of the flesh, through licentiousness, the ones who have actually escaped from those who live in error.”

The Bible instructs us in the managing of worldly lusts in our lives. First we should note Paul’s instruction in 2 Timothy 2:22 to “flee also youthful lusts; but pursue righteousness, faith, love, peace, with those who call on the name of the Lord out of a pure heart.” All people of every age should flee lusts which draw us from God, and we should all pursue those things which are good and wholesome. While fleeing from lusts and pursuing all of the good things of God, we should do so with the company of other Christians. The bad peer pressure that we all face can be replaced, in part, by good peer pressure if we spend time with others who are pursuing righteousness, faith, love and peace. Remember the words of the apostle Paul who said, “Do not be deceived: `Evil company corrupts good habits’ (1 Cor. 15:33).

Furthermore, to overcome the temptations of this world, we must have a sincere love for God. In 1 John 2:15-16, the Bible tells us not to love the world and the things in the world since we can not simultaneously love the world and have the love of the Father within us. Later in the same book, John tells us, “For this is the love of God, that we keep his commandments” (1 Jn. 5:3). So, our obedient love for God can give us the strength to overcome the lusts of this world to sin.

I am sure that all good Bible students are reminded of many other passages of Scripture that warn us of worldly lusts that so easily allure men and women to sin. The purpose of this article is not simply to remind us of the Bible verses, but to encourage each right minded person to take a stand against the abusive allurement of advertisers in our society. Are we silently standing by watching the alluring and seductive advertisements while immorality is being promoted in our society? Are we allowing these same advertisements to be viewed in our homes by our children and grandchildren? Are we allowing ourselves to be influenced by these same advertisements to purchase the products and thereby line the pockets of retailers to further display immoral acts in association with their products? Or are we aware of our actions, the consequences of our actions, and the difference our voice can make if we stand for those things which are right?

Our country has continually decayed over the past several years. Lustful advertising is only one attributing factor to the slow searing of the human conscience. And, I suppose I am also to blame for a portion of the moral decay of this country. I too have sat by for several years consenting to the use of worldly lust to attract mankind to certain products, and I have sat silently while such advertisements are allowed to run in my home before my children. I believe it is time to express disapproval in words, by refusing to view such advertisements on TV and in other media, and by avoiding the purchase of products sold through lustful advertising.

I also believe that retailers and wholesalers who do not employ immoral advertising should be applauded and patronized. By patronizing those who are morally right minded with their advertisements, we are sending a message to the immoral advertiser and rewarding the moral advertiser. What do you think? Would Jesus view immoral advertisements and silently purchase the associated products?

Guardian of Truth XXXVIII: 14, p. 1
July 21, 1994

By Tim Mize

The Bible speaks of the death of Christ as a sacrifice. Jesus Christ “hath given himself for us an offering and a sacrifice to God for a sweet-smelling savor” (Eph. 5:2; see also Matt. 26:26,28; Heb. 9:26; 10:12; 1 Cor. 5:7). The cross, then, was an altar, and the death of Christ a sacrifice offered to God.

The death of Christ is our sacrifice to God. The children of Israel used to bring animals from their flocks and grain from their fields to God. In these offerings they sought and enjoyed fellowship with the Lord, and they worshiped, seeking to honor and please him. We, too, bring a sacrifice to God, but it is not one of flocks or fields. Jesus Christ is our sacrifice, brought to God by him for us.

This sacrifice is so great and so perfect that it has superseded all others. The children of Israel had to bring their offerings again and again. Our sacrifice, though, is so perfectly and powerfully effective that no other need ever be offered. We bring no other to God but this that was offered once for all (Heb. 7:26-27; 9:28; 10:1-2).

Our sacrifice has been offered only once. The meal of the sacrifice, though, is eaten again and again. When the children of Israel would sacrifice, they would usually take what was left of the offering and eat it as a meal (Deut. 12:7; see also Lev. 7:15-18; 1 Sam. 1:4-5,9; 1 Cor. 10:18). The yearly passover, for example, was concluded with a meal in which the sacrificed lamb was eaten. Is our sacrifice, too, one that includes a meal? According to Paul, we have a “table of the Lord” at which we eat the sacrificial meal (1 Cor. 10:22). In a manner of speaking, at least, the Lord’s supper is our meal of the sacrifice.

We see this, too, in Jesus’ words over the bread: “This is my body which was broken for you” (Matt. 26:26). These words would have evoked the worshipers of old, who would sit down after sacrificing with the sacrificed creature before them. Remember the occasion of these words. One such sacrificial meal, the passover, was spread on the table. As they ate the sacrificed lamb, Jesus took the occasion to take the bread and say these words. It was as if he said, “This lamb was sacrificed for you, but this bread is my body which is given for you.”

Jesus did not mean that this bread was his literal body. He meant that by eating this bread, they would symbolically eat the sacrifice. This supper would be “the meal” for that sacrifice about to be offered for them.

Let us understand, then, what we do when we eat. In eating this supper, we are letting that sacrifice be ours. We are acknowledging it as our own. We are affirming that the death of Christ is the one sacrifice by which we draw near to God, that through it alone we are worshiping him.

Guardian of Truth XXXVIII: 13, p. 13
July 7, 1994

By P.J. Casebolt

There is a plant in North America which bears the name of our title. That is not the bitterroot I have in mind, but the properties are the same. And the consequences of growing or partaking of spiritual bitterroot are far greater than those in the field of botany.

“Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled” (Heb. 12:15).

Several years ago when I worked on the Emergency Ambulance Squad, my crew and I volunteered for the 6-12 shift on Saturday nights. On this shift we responded to several vehicle accidents, many of them involving drunken driving.

On one such call, the injured were teenagers, and people heard the news over their scanners. Several parents either called or came to the squad building to see if their teenagers were involved in the accident or among the injured. This told me that several parents had no idea just where their children were, or what they were doing.

The following scenario of people involved in the consequences of tasting spiritual bitterroot could be applied to scores of similar situations around the country, or even the world. Like with alcohol, we may become involved directly or indirectly, voluntarily or involuntarily. But the suffering is still real. I have seen this scenario repeated many times, and maybe you have too.

Some root of bitterness springs up between individuals  two members of a congregation, or even members of the same family. If someone is not “looking diligently” and the root cause of the bitterness is not resolved, the root begins to grow and spreads throughout families, friends, and the whole congregation.

Brotherly love, even love between fleshly relatives, is replaced by bitter envy, strife, and malice. The preacher becomes involved (if he isn’t part of the problem already), and those who teach Bible classes. Whatever they teach in class or from the pulpit is construed by someone as “taking sides.” Elders become involved, and in the absence of elders, business meetings are convened and conducted to deal with the root of bitterness which has now involved the whole congregation. And business meetings can some-times make the problem worse instead of making it better.

If the congregation is fortunate, wisdom prevails, people repent, and not many become defiled. If the root of bitterness is not stamped out, a “split” evolves, another congregation is formed, and the effectiveness of both is compromised if not completely neutralized. Or, some of the members identify with area congregations. In either case, other congregations become involved in spite of congregational autonomy.

Now, other elders or other business meetings are forced to convene, satellite meetings with involved individuals are held, sleepless nights are spent by those who “sigh and cry” for Israel (Ezek. 9:4), and precious time is wasted which could and should have been redeemed by seeking the lost, in or out of the church, and invariably, “. . . thereby many be defiled.”

Once a root of bitterness has been planted and cultivated, it cannot be killed just by nipping the ends of the vines and branches, or by attempting to cover up the root. “He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy” (Prov. 28:13). Like Samuel, someone may inherit the distasteful task of hewing this many-headed Agag to pieces simply because some rebellious, stubborn Saul did not obey the Lord (1 Sam. 15:22-33).

As suggested earlier, this scenario could be applied to literally scores, even hundreds, of geographical areas around the world. We find it in Old Testament times among God’s people, and the Holy Spirit thought it needful to warn against such roots of bitterness in the church of the first century.

The cause of such bitterness and subsequent defilement may be idolatry, corruption in the doctrine or practice of the New Testament church, or personal differences between brethren or relatives who do not have a sufficient amount of love for one another, the cause of Christ, or the truth.

Brother or sister, or a local assembly of such known as a congregation, before you plant or cultivate a root of bitterness, consider how many may be defiled by your careless actions. Once the root begins to grow and others water it, there is no painless or harmless way to reverse the damage done.

Sometimes, with reference to unwanted or cancerous growth, we speak of “nipping it in the bud.” Maybe a better proverb and practice would be to “nip it in the root.” Especially when that root produces only bitter fruit.

Guardian of Truth XXXVIII: 13, p. 22
July 7, 1994

By Donnie V. Rader

The day after Jesus healed the Centurion’s servant, he came into a city called Nain. A large crowd was traveling with Jesus. As he approached the city, he met a funeral procession. The dead was the only son of a widow. A large crowd was with the woman.

Jesus told the woman not to weep. He then touched the open coffin to signal those carrying it to stop. He told the dead man, “Young man, I say to you, arise.” He did, and Jesus presented him to his mother.

Luke is the only writer to record this story. It is one of the three recorded accounts of Jesus raising the dead. There were the daughter of Jairus (Mark 5:21-43), Lazarus (John 11:38-44) and this case of the son of the widow of Nain.

When the witnesses to this miracle drew their conclusion, it was “God has visited his people” (v. 16). This was an affirmation of the power of God working in the raising the dead. Secondly, it affirms that God has shown favor and kindness to man. Let’s see what lessons we can learn from this story.

The Compassion of the Lord

This was a particularly sad situation. A woman has lost her son. She is a widow. She has been down this road before. But, this time she has no immediate family to comfort her. This was her only son.

When Jesus saw that, he was moved with compassion. He had pity on her. He suffered with this lonely widow. He put himself in her place to see how it felt. Jesus was often moved with compassion to heal the sick or feed the hungry (Matt. 14:14; 15:32; 20:34; Mark 1:41; 8:2).

The Lord shows that same compassion toward us. Having been in the form of a man he knows our trials and thus feels for us in our difficulties (Heb. 2:18). Our Lord is “very compassionate and merciful” (Jas. 5:11).

Likewise we ought to have compassion on others. Peter tells Christians to have compassion toward one another (1 Pet. 3:8). Jude informs us that compassion will push us to pull men from the fires of hell (Jude 22-23).

Jesus Comes to Help in Times of Sorrow

This was a funeral procession with a lot of weeping and mourning. What a sad day. The dead was a young man which makes the funeral even sadder.

During the procession, the young man’s mother experiences the extremes of sorrow and joy. She goes from, possibly, the lowest point of sorrow she has ever experienced (weeping as she carries her only son to the grave) to, probably, the highest point of joy (seeing her son alive). All of her life, joy and hope had been restored.

The thing that turned her from one point to the other was that Jesus came and helped in her deepest sorrow.

Jesus is there to help us in our sorrows. (1) He helps in time of need (Heb. 4:15). (2) His word comforts in times of sorrow  like the death of a loved one (1 Thess. 4:18). (3) He asks that we cast our cares upon him (1 Pet. 5:7). (4) He gives us hope that there is a better life beyond (Rom. 8:19 ff; Rev. 7:17; 21:4). (5) He is our mediator (1 Tim. 2:5). (6) He makes intercession on our behalf (Heb. 7:15).

The Power of God

Jesus demonstrated that he had power over death. He defied the hadean realm. Jesus simple spoke, “Young man, I say to you, arise” and the dead rose up. What power!

Miracles like this serve to confirm that his claims are true (John 20:30-31). He claimed to be the Messiah (John 4:24-25) and the Son of God (John 9:35). The miracles say his claims are true.

If Jesus had the power to raise the dead from his coffin, he has the power to lift us from the death of sin (Eph. 2:3, 12). He has the power to lift us from the trials and tribulations we face as we serve him (2 Tim. 1:7-9). He has the power to call us forth from the grave in the end of time (John 5:28-29).

Reaction to the Power of Jesus

There was a large crowd with Jesus and a large crowd with the widow that had come together and witnessed this resurrection. There are three reactions they manifested in seeing the power of Jesus.

1. They feared (v. 16). Fear came on all the people. You would fear too if the one whose funeral you were attending suddenly rose up and began to speak. While they may have been afraid, they, no doubt, stood in awe and respect of God’s power. We must fear God. We ought to be tremble at the thought of displeasing our Creator (Acts 13:40; Heb. 10:31; 12:29). And, at the same time we should have the awe and honor for God (Acts 10:34).

2. They glorified and praised God (v. 16). They said, “A great prophet has risen up among us,” and “God has visited his people.” When we see evidence of the power of God, we must give all glory and honor to God (Rev. 22:9).

3. They proclaimed God’s power (v. 17). The people not only told this story back within the walls of Nain, but throughout all Judea and the surrounding region. When we learn about the power of God, it behooves us to tell others what we have learned (2 Tim. 2:2).

Indeed, God has visited his people.

Guardian of Truth XXXVIII: 13, p. 5
July 7, 1994