Truth Magazine

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This sacrifice is so great and so perfect that it has superseded all others.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

By Kevin Campbell

erhaps you’ve seen the television commercials that use the above slogan in sponsoring a particular brand of beer. There are several different commercials that run using the same slogan and each asks the viewer the same question. The ads show several different sports being combined and played as one. For example, one shows “Full-Contact Golf,” where football players leap out and “block” the drive of a golfer on the tee box. Another features a combination of wiener dogs and drag racing, while another combines hockey with a beauty pageant. The beer-drinking observers in the commercial look at their bottle of beer and reply, “Wow! This is great beer.” At the end, the announcer asks the question, “Can your beer do this?”

If it wasn’t for the serious nature of the matter, the commercials would be amusing. The sight of two wiener dogs drag-racing or a golfer getting sacked on the putting green can be entertaining but there is also an impression being left that beer-drinking is an amusing and harmless activity. I’ve never seen beer enable wiener dogs to drag race or help beauty contestants to play hockey but there are some things that beer drinking will do. If you drink beer (or any other type of alcoholic, intoxicating drink), here are some things that your beer can do:

1. Kill and maim. How many times have you recently read about a drunk driver who was out to “have a good time” but who ended up taking the life of a young mother or child while driving home under the influence? Ask a police officer how many times he has had to go to a bar or home to quell a disturbance that was caused by some-one consuming alcohol. Ask him how easy it is to go to a home in the middle of the night to inform unsuspecting parents that their teen-age son or daughter has been killed as a result of the reckless activities of a drunk driver. Many have thought that they could have “just a couple of beers” and it not hurt them. However, the Bible says, “Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise” (Prov. 20:1).

2. Lead to poor decisions. In Isaiah 28, God pronounces his judgment upon the “drunkards of Ephraim” and announces that he will send another nation upon them because of their pride and drunkenness. The reason for this judgment is further explained when the Lord says, “But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment” (Isaiah 28:7).

The consumption of intoxicating drink will lead one to make decisions and judgments that will cause pain and sorrow for many years to come. In addition to those who think that a “few drinks” won’t harm their judgment while driving, there are many others who lose jobs, money and even family and friends because of their attraction to alcohol. The names and numbers of wives and families who have been scarred by the sin of drunkenness are legion. The problem of alcohol helped lead to God’s judgment against Israel and their destruction by another nation (Isaiah 28:7).

3. Cause general misery and sorrow. Proverbs 23:29-35 says: “Who hath woe? Who hath sorrow? Who hath contentions? Who hath babbling? Who hath wounds with-out cause? Who hath redness of eyes? They that tarry long at the wine; they that go to seek mixed wine. Look not thou upon the wine when it is red, when it giveth his colour in the cup, when it moveth itself aright. At the last it biteth like a serpent, and stingeth like an adder. Thine eyes shall behold strange women, and thine heart shall utter perverse things. Yea, thou shalt be as he that lieth down in the midst of the sea, or as he that lieth upon the top of a mast. They have stricken me, shalt thou say, and I was not sick; they have beaten me, and I felt it not: when shall I awake? I will seek it yet again.” Many seem to think that the consumption of alcohol and the resulting drunkenness is a comical matter. A store in our local mall here has a shirt in the window that has a road sign in the shape of a crossing sign (like those you see for school children) on the front of it. On the sign is the outline of a drunken man crawling across the street and the caption says “Student Crossing.” No wonder we have such a great problem in our society with alcohol when the behavior of those who practice drinking is laughed at.

The truth of the matter is, the result of alcohol consumption as identified in Proverbs 23 is a real problem. How many times do the revellers wake up after a night of drinking without the slightest idea of how they got where they are at? Some will find themselves with “strange women” (or men) or will have injuries that they cannot account for, all due to the effects of their pursuit of alcohol. The landscape of our nation is littered with broken families and lives as a testimony to the truthfulness of this passage.

Sadly, there are some even in the church who want to defend the “right” of a Christian to use alcohol in a “social” fashion. One of the most popular means of defending the practice of social drinking is to refer to John 2 where Jesus turned water into wine. This overlooks the fact that the term “wine” was often used to refer to the pure, fresh and unfermented juice of the grape (Isa.65:8; Prov. 3:10; Joel 1:10). A careful study of the text of John 2 will establish that the wine that Jesus made was of this nature and thus not intoxicating. In addition, if Jesus did make intoxicating drink, then he would have been in violation of Habakkuk 2:15 which says, “Woe unto him that giveth his neighbour drink, that puttest thy bottle to him, and makest him drunken also, that thou mayest look on their nakedness!” (KJV) Those who contend that Jesus made intoxicating drink and then gave it to those who were already intoxicated have established the right of Christians to not only drink alcohol, but also to share it with their friends, even those who are already drunk. They have also established their right to own a liquor store and to sell it. Who can believe such!?

Furthermore, Peter condemned the “sipping of the wine,” or social drinking, in 1 Peter 4:3. The term “banquetings” is the word potos in Greek, which simply means “to drink” without reference to the amount. R.C. Trench says of the word that it is “not of necessity excessive” (Synonyms of the N.T., p. 211). The three terms “excess of wine,” “revellings,” and “banquetings” all denote different levels of drinking. The term “excess of wine” is defined by Strong as “an overflow (or surplus) of wine.” This is the concept of the down and out drunk. The next word “revellings” is defined as “a revel, carousal, the concomitant and consequence of drunkenness” (Vine’s Expository Dictionary). The person defined by this term is the “live wire” or “life of the party.” He’s not the down and out drunk, but has consumed enough to where it adversely affects his behavior. The third word banquetings, as we have already seen, does not necessarily address the “excessive” use of alcoholic drink. One can be guilty of banqueting simply by “sipping the wine” or participating in social drinking.

The Bible says, “By their fruits ye shall know them” (Matt. 7:20). The fruits of intoxicating drink are easily seen by the honest of heart. The beer companies like to portray those who use their products as young, energetic and filled with happiness. What they don’t show you is the broken homes, broken bodies and broken minds of those who have used their products to their own ruin. Don’t be fooled. Be not deceived. Beer and wine as well as other intoxicating drink can wreck your physical life and destroy your spiritual life. You need to seriously ask yourself the question, “Can my beer do this?”

Guardian of Truth XXXVIII: 13, p. 1
July 7, 1994