Truth Magazine

By Jady W. Copeland

In our first article we laid the foundation of our lessons on materialism, and how it affects God’s people. His mission on earth was to save man from sin, and our work as his people is to further his message of salvation. The mission of God’s people while sojourning on earth sets the tone of our life, for we are only pilgrims here preparing for the eternal home.

Someone has said, “Money talks.” And sometimes it talks so loudly that others can’t hear what we say. It is not wrong to have money. In our economy it is a necessity and from the Scriptures we learn that some of God’s people were even wealthy; witness Job and Abraham. Now our question is, does my money control me, or do I control my money and use it for his purpose?

Matthew 6:19-34 could well be a text for our entire study on materialism or possessed by our possessions. We en-courage the reader to read carefully this text before finishing this article. But we shall, in this lesson, concentrate on verse 24: “No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to one, and despise the other. Ye cannot serve God and mammon.”

Everything on earth is ultimately from God; he controls all. Everything on earth is God’s (1) by right of creation, (Gen. 1:1; Rev. 4:11) and (2) by right of possession (Psa. 24:1). In arguing the right of the Corinthians to eat meat, Paul used this principle in 1 Corinthians 10:26. We realize that in our relationship to each other in this life (as equal beings under God) that men do “possess” possessions (Acts 5:4). But God created this world, put us in it temporarily to glorify him and told us how to use what he has provided. Like renting a car, we have the “right” (under conditions set down by the owner) to use the possessions temporarily, but in reality it is his. It is a great temptation for us to make the “creation” our god instead of the Creator. But the Creator (“owner”) has clearly laid down the conditions by which these possessions are used.

Our Master Is God

Our text says, “No man can serve two masters.” The two possible “masters” are God and mammon (Matt. 6:24). Keep in mind the above principles; inspiration says that God is the master, and not the things he created. One cannot serve both masters (God and mammon) because they demand opposites. A master demands complete obedience to his commands and wishes. The word “master” here is sometimes translated “lord.” A master has the right to command. When one master leads in one direction and another in the opposite direction, it is obvious you cannot serve both at the same time. They have different objectives, different interests, different goals and different ideals.

But why did Jesus here so plainly state the obvious? Possibly because men think they can serve both. They try to hold on to their wealth, use it to selfish ends, and then confidently assert that they are still serving God. James says, “Ye adulteresses, know ye not that the friendship of the world is enmity with God? Whosoever therefore should be a friend of the world maketh himself an enemy of God” (Jas. 4:4). John states about the same principle in 1 John 2:15. It is common today (I am afraid even among the saints) to see people saying they are serving God, when in reality “action speaks louder than words.” We need only to state here that the Christian’s master is God, not mammon. But are we “possessed by our possessions”?

Money is temporary and like the “use” of the rented car we must treat it as such. Since it is not the “master” we must use money to serve the “Master” just like we use other things God has given us. Just like I must use my God-given talents, my body and my mind to serve the Master, I must use whatever material possessions I have to serve him. Thus “things” can be a help or a hindrance to my service to my God. With the right attitude toward material things, they can be a great asset. Material things can even be a hindrance to one’s acceptance to the “feast” of the Lord (Lk. 14:lf). In this account, one man said he had bought oxen and had to prove them. Another said he had bought a field and had to go see it. But then when one accepts Christ, he sometimes then lets material things keep him from his best service to the Lord. And when he lets his money (or any possessions) dictate his actions rather than the real Master, money has become his god. “Ye cannot serve” both.

Our Trust Must Be In God

Since we have chosen God as the master, our trust must be in him, not wealth. Paul said, “Know ye not, that to whom ye present yourselves as servants unto obedience, his servants ye are whom ye obey” (Rom. 6:16). No man is forced to obey God. It is a choice. It is also a choice if we choose to make mammon our master. Where is our trust? That tells us who our master is. Whether we admit it (or even recognize it) God knows who our master is because he knows which (God or mammon) master we are obeying. In our context of Matthew 6, Jesus finishes his discourse about this by speaking to the idea of anxiety over material things. if our truth is in God, why worry about these material (temporary) things? Solomon said, “He that trusteth in riches shall fall, but the righteous shall flourish as a branch” (Prov. 11:28).

Perhaps a good example of the above is the story of the man recorded in Mark 10:17-22. He asked about how to obtain eternal life. When Jesus said, “Keep the commandments,” he seemed pleased because he said, “All these things have I observed from my youth.” He must have been feeling pretty good at this point. But when Jesus told him to sell what he had and give to the poor he was disappointed, for he had great possessions. But notice verses 23-25 of this text: “And Jesus looked round about, and said unto his disciples, How hardly shall they that have riches enter into the kingdom of God! And the disciples were amazed at his words. But Jesus answereth again, and said unto them, Children, how hard it is for them that trust in the riches to enter the kingdom of God! It is easier for a camel to go through a needle’s eye than for a rich man to enter into the kingdom of God” (emp. mine, JWC). Note, “. . . them that trust in riches . . . . ” You cannot serve God and mammon. The two masters demand the opposite. They are op-posed one to the other.

Man’s Life Consists Not In Abundance of Possessions

In Luke 12:13 we again have a story in the life of Christ that spells out the temporary and relative value of earthly possessions in contrast to heavenly treasurers. A man wanted Jesus to have his brother divide the inheritance with him but Jesus said that was not his purpose here. He did take the opportunity to teach a spiritual lesson by telling the story of the man who had great crops. But note the statement in verse 15 — “for a man’s life consisteth not in the abundance of the things which he possesseth.” The life we are most concerned about is spiritual life in Christ and eternal life in the world to come. This life is temporary and must be treated as such. Wealth does not even guarantee satisfaction in this life. Many are happy who have little wealth because their trust is in God. Many who are rich are unhappy in spite of their abundance of things in this life. To teach this lesson, Jesus told the story of the farmer who had “bumper crops.” The word “barns” in this story indicates a storehouse (English, apothecary). Therefore he may have been speaking of a trader. At any rate he had so much he said, “I will pull down my barns, and build greater; and there will I bestow all my grain and my good. And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, be merry.” But he forgot that “life consisteth not in the abundance of the things which he possesseth.” He was not rich toward God.

We must lay up treasures in heaven for “. . . while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal” (2 Cor. 4:18). We must keep our eyes on God not on the things of the world. We are but pilgrims here, and must think of “things” as temporary and to be used to help us glorify God in this life in preparation of the life to come. Let us fully realize the temporary and fleeting things of a material nature are only tools in our hands to be used to prepare our souls for the real life to come with God in eternity.

In the above story of the rich man, let us note some of his mistakes. (1) He ignored God: he was interested in things which would give him ease in life. (2) He had little thought of others. (3) He failed to realize that material possessions would not satisfy the soul. (4) He was covetous. (More about this in our next lesson.) (5) He must not have realized the brevity of life.

In conclusion then, let us remind ourselves that it is not wrong to have money or material possessions. The sin comes when we have the wrong attitude toward money. To help us to have the proper concept of the material let us remember: (1) Everything is from God; he controls all. He is our creator and the giver of all good things. (2) The Christian’s master is God. God is a jealous God, and he will not accept divided worship. If we choose to worship another god other than Jehovah we worship in vain. “Ye cannot serve God and mammon.” (3) Money is not an end within itself. It is only a temporal possession to be used to the glory of God and the up building of his work. So our trust must be in God, and not a “god of this world.” (4) Hence, lay up for yourself treasurers in heaven. This is the real treasure — not the valuables of this world.

Guardian of Truth XXXVII: 2, p. 16
January 21, 1993

By Robert F. Turner

Ever get sleepy during the sermon? (Not mine, of course.) Truth is, any one of us may find our attention wandering now and then. Long attention spans are difficult under the best of circumstances. The preacher bears a heavy responsibility here, for subject matter, style of presentation, relevance, and many other factors which contribute to a “live” wide-awake audience. But the speaker cannot do it all. Nor is it enough to prove by the Scriptures that we should be vitally interested. We know that — and yet we may need motivation. Perhaps we could even learn how to become better listeners.

Jesus said, “Take heed . . . how ye hear” (Lk. 8:18). Not with dulled hearing and closed eyes, shunning the truth (Matt. 13:15-16); nor with preconceived notions that pre-vent our receiving truth (Matt. 16:21-23). The people I now have in mind do not belong in these categories. But there are “good” people whose minds wander, or are easily distracted; and this article is bold to make some suggestions for getting more out of the sermon and of worship as a whole.

Sit toward the front of the auditorium; close enough to feel the speaker is talking to you. Do this not just to better hear the speaker, but to improve the “oneness” of feeling essential to good communication. It puts fewer distractions between you and the speaker, allows you to better “read” his expressions, gestures, etc. It also makes for better singing and a “closer” feeling for the Lord’s supper and other worship. Yes, there are mothers with babies who need to sit closer to the nursery; sick and elderly who need easier access to the rest rooms; and always a certain number who “couldn’t care less” about the worship, but come (now and then) for unknown reasons. Leave the back seats for them.

Become a participant, not an observer. In Christianity all saints are priests in a holy, royal priesthood (1 Pet. 2:5,9). Each is a worshiper; praying and singing with the leader, remembering Christ in the communion, giving freely with the Lord’s work in mind, and learning — repeating in your own mind — that which is being taught. Being a true learner is not a passive process, but requires distinct participation with the teacher.

Take notes, learn to outline the message. Some are con-tent to jot down the Scriptures used — and that is good. But this can be done without much thinking with the speaker. If we would make an effort to jot down his main points (in our own brief wording) and note their relation to one another and to the subject, we would find ourselves much more of a participant — and certainly a much better listener.

Question what you hear. Is that a valid point, proven by the Scripture used? You will not be able to think the matter through during the sermon, but a question mark beside the point will remind you to “check it out” when you are home. This word of caution: one can be a “noble Berean” (Acts 17:11) without becoming an habitual critic of the work of others. Learn constructive criticism, and apply it to your own work.

Listen with the intention of making this your message, when you have time to think it through. How would you tell this to others? How could you improve on it, to fit some-one you need to teach? This point of view can have an amazing effect on your attention span.

Make self-application of the lesson. How can this improve my life for Christ? How does it fit my personal needs? Listen with a tender conscience, ready to learn and adjust your life accordingly.

You can have the blessings of Jesus Christ if you will learn to be a good listener. The Savior said, “Blessed are . . . your ears, for they hear.” He also said, “Blessed are they which do hunger and thirst after righteousness, for they shall be filled” (Matt. 13:16; 5:6). With a little practice on the above, and this kind of incentive, you may not notice the preacher ran overtime.

Guardian of Truth XXXVII: 2, p. 5
January 21, 1993

By Tom Roberts

Though the Old Testament and New Testament are two separate parts of the entire Bible, they are welded inseparably together in such a fashion that either is unfinished and incomplete without the other. The Old Testament points to a Messiah without seeing the promise executed. The New Testament introduces a Messiah in the person of Jesus of Nazareth but the inauguration of this Messiah is cloaked in mystery without the illumination from the past. Jesus, divorced from the prophetic imperative, would have had no mandate for his manifestation to Israel. However, given the rationale that fulfilled prophecy was a lawful essential to the identity of the Christ, it is no surprise to note that the New Testament age opened with a sense of anticipation and closed with a sense of consummation: He who had been foretold had come to Israel.

Fulfilled prophecy is the death knell to modernism and every system of doubt. Far removed from speculation and conjecture, prophecy foresees the future with a surety that acknowledges the existence of God. “For no prophecy ever came by the will of man: but men spake from God, being moved by the Holy Spirit” (2 Pet. 1:21). While one might dare to argue with the declarations of the Bible about the existence of God (e.g., Gen. 1:1), one can scarcely argue with prophecy. Deity is an indisputable fact when One has the power to see the end of a thing from its beginning, an ability inconsistent with mortal man.

Of course, there are proofs about the deity of Jesus in addition to that of fulfilled prophecy. The testimony of John the Baptist regarding his witness of the Holy Spirit (Jn. 1:34), the voice from Heaven (Matt. 3:17), the transfiguration (Matt. 17:1-6), the teaching of Jesus, the work of Jesus (miracles, signs, wonders), and the resurrection, to name a few. But nothing ties the covenants together with more purpose and design than fulfilled prophecy. It shows the in-tent of God to bring a Messiah; it shows the selection of Messiah to be determinate and not accidental; it shows the power of God to guide world events to fruition; it welds revelation into one continuous whole.

In the Book of Acts, Luke presents fulfilled prophecy as a testimony that Jesus is not self-deluded, confused nor an imposter, springing unannounced by God to an unprepared nation, but as the Messiah, indeed, foretold from creation (Gen. 3:15). Pointing like the finger of God, prophecy forever identifies and certifies Jesus as the Chosen of God, sent to save the world.

Fulfilled Prophecy in Acts

Betrayal of Judas: Acts 1:16, 20 (Psa. 69:25; 109:8) Kingdom of Christ: Acts 2:16 (Joel 2:28ff)

Resurrection of Christ: Acts 2:25-32 (Psa. 16:8ff); 13:32-39 (Psa. 2:7; Isa. 55:3; Psa. 16:10); 24:14, 15 (“law,” and “prophets”)

Lordship of Messiah: Acts 2:34-36 (Psa. 110:1)

Suffering and Rejection: Acts 3:12-18; 26:22-23 (“Moses”) Christ as Lawgiver and Prophet: Acts 3:19-24 (Deut 18:15) Fulfilled Covenant – Promised to Fathers: Acts 3:25, 26 (Gen.12:3; 22:18; etc.); 13:32, 33 (Ibid.)

Rejected Cornerstone: Acts 4:11 (Psa. 118:22)

Conspiracy of rulers: Acts 4:23-28 (Psa. 2:1,2)

Scheme of Redemption: Acts 7:1-53 (Gen., Exod., Deut., Josh., Isa., Amos)

Suffering Servant: Acts 8:32-35 (Isa. 53)

Bringing in Gentiles: Acts 10:1-43; 11:18 (“all the prophets”); 13:44-48 (Isa. 49:6); 15:7-15 (Amos 9:11,12) Seed of David: Acts 13:16-24) (2 Sam. 7:12f)

Warning against rejecting Messiah: Acts 13:40-41 (Hob. 1:5) Rejection of Jesus: Acts 13:27-29 (“voices of the prophets”) Rejection of Gospel: Acts 28:25-28 (Isa. 6:9,10) Jesus is Christ: Acts 18:28 (“scriptures”)

Hope of Israel: Acts 28:20-23 (“Moses and the prophets”).

Would to God that modern Jews would take the time to read the book of Acts and search the Old Testament scriptures that are so eloquent in their declaration of the Messiah. Jesus, and only Jesus, is the embodiment of the vision given to the prophets. It is a tragedy of the greatest dimension that his people (according to the flesh) have rejected their Messiah. But we who are Gentiles glorify God every day for the mercy shown to us in allowing us to become descendants of Abraham by faith (Gal. 3:26-29). It is by grace that we are the true “Israel of God” (Rom. 9:6-8).

The book of Acts is Luke’s record of apostolic preaching which has prophecy and it fulfillment as God’s attestation of Jesus as the Messiah of promise. This volume, perhaps more than any other, spans the time between the covenants to make of them one complete statement and to give fleshly reality to the Messianic concept. This, among the other themes of this great book, is but one measure of the blessings we receive in our study of this wonderful text.

Guardian of Truth XXXVII: 2, p. 15
January 21, 1993

By Walton Weaver

I am the way, and the truth, and the life; no one comes to the Father but through Me” On. 14:6)

Jesus had just said, “And you know the way where I am going” (v. 4), which led Thomas to ask, “Lord, we do not know where You are going, how do we know the way?” (v. 5) The statement of verse six is Jesus response to Thomas question. Notice that Jesus did not say, “I am a way,” but “I am the way.” On another occasion Peter asked, “Lord, to whom shall we go? You have the words of eternal life” On. 6:68). Jesus answer to Thomas agrees with Peters statement, but it more directly says to Thomas and all generations since him that he is the only way to the Father. The last part of verse six says, “No one comes to the Father but through Me.”

None can doubt that Jesus is speaking of his approaching death. His disciples could not go with him to the Father now, but the time would come when they would follow him. He is telling them that he is the one and only way to fellowship with God. This way would be made possible through his death.

But more specifically, how is Jesus the way? Lets take a brief look at three aspects of this remarkable and unique claim.

The Way Out

1. Of the Bondage of the Law. Jesus is the great emancipator from the bondage of the law. He is in fact the only way out from the law which held men captive to sin. The law offered deliverance when it said, “do this and live” (see Gal. 3:12, “he who practices them shall live by them”). The only problem was “do this” meant do all the words of the law every moment of every day for ones whole life without ever breaking one single commandment. This “works” approach to deliverance proved ineffective, so much so that Paul says, “by the works of the Law shall no flesh be justified” (Gal. 2:16). Man needed deliverance from this “curse of the law” (Gal. 3:13), and Christ was the only way out from such bondage (Gal. 5:1; Acts 15:10-11). The law of Moses was nailed to the cross of Christ (Col. 2:14). Through Christs death it was abolished (Eph. 2:16) and taken out of the way (Col. 2:14). This is the only way we could have been delivered from the bondage of the law.

2. Of the Bondage of Sin. The law made no satisfactory provision for sin (Heb. 10:1-4), and yet all who were under the law sinned (Rom. 3:23) and were thus left without hope. Sin results in death, or spiritual separation from God (Isa. 59:1-2; Rom. 6:23). The law is called the “ministry of death” and the “ministry of condemnation” (2 Cor. 3:7, 9). When man proved unable to keep the law perfectly the law pronounced him a sinner; he was in effect in bondage to sin without any hope of deliverance. Jesus death was mans only hope of a way out of the bondage of sin. It is in fact the only way out.

The Way In

The way out is also the way in. Jesus not only delivers us from the things which hold us in bondage, he also introduces us into the things which make such deliverances possible.

Into The New Covenant. The same act that removed the Old Covenant also introduced the New Covenant. By his death the First Covenant was made old and abolished (Heb. 8:13; Eph. 2:16), but by that same death a New Covenant was ratified and established (Lk. 22:20; Heb. 9:15-22). The New Covenant, being better than the Old (Heb. 7:22; 8:6), brings those who come into its provisions a better hope (Heb. 7:19), because it is enacted on better promises (Heb. 8:6). Christ is the mediator (Heb. 8:6; 9:15) and guarantee (Heb. 7:22) of this New Covenant. The New Covenant “gives life” (2 Cor. 3:6) and is the “ministry of righteousness” (2 Cor. 3:9). Jesus Christ is the only way into this New Covenant.

Into Forgiveness. Through the shedding of his blood Christ has opened up the way into the forgiveness of sins. He made this announcement himself at the time he instituted his supper. He took the cup and said, “Drink from it, all of you; for this is My blood of the covenant, which is poured out for many for forgiveness of sins” (Matt. 26:27-28). With the offering up of himself “we have confidence to enter the holy place by the blood of Jesus, by a new and living way which he inaugurated for us through the veil, that is, his flesh” (Heb. 10:19-20).

The same blood that ratified and established the New Covenant was also shed “for forgiveness of sins.” Those who are brought into this covenant are promised, for I will be merciful to their iniquities, and I will remember their sins no more” (Heb. 8:12). Those who believe in Jesus Christ as the Son of God (Jn. 8:24), repent of their sins (Acts 2:38), confess their faith in Christ (Rom. 10:9-10), and are baptized into Christ (Rom. 6:3-4; Col. 2:12) have their sins forgiven because at the point of their baptism they are brought into Christ where forgiveness and salvation are found (Eph. 1:7; 2 Tim. 1:10). Christ is the only way into forgiveness and salvation.

Into a New Life. As we are raised up with Christ from the waters of baptism we are “raised from the dead through the glory of the Father, so that we too might walk in newness of life” (Rom 6:4). We are a new creation of God (Eph. 2:10; 2 Cor. 5:17) with respect to righteousness and holiness

(Eph. 4:24). We have now been made free from sin so that we are no longer to serve sin but righteousness (Rom. 6:16-18). This is the “abundant life” that Jesus has made available (John 10:10). Jesus is the only way into this new life.

The Way Through

But how can the one who has been delivered from the bondage of sin into a new life be successful in his war against sin? Paul argues that such a victory is possible only through Christ. “Wretched man that I am! Who will set me free from the body of this death? Thanks be to God through Jesus Christ our Lord!” (Rom. 7:24-25a) Again, “But thanks be to God who always leads us in his triumph in Christ” (2 Cor. 2:14). Pauls confidence was in Christ, and so much so that he affirmed, “I can do all things through him who strengthens me” (Phil. 4:13).

Sorrow and Suffering. Christ is our way through sorrow and suffering. Jesus spoke to burdened souls when he said, “Let not your heart be troubled; believe in God, believe also in Me.” To comfort them he spoke of the place he was going to prepare for them (Jn. 14:1-3). Even in the midst of sorrow and suffering he wants our joy to be made full (Jn. 16:24), and he has done and is doing all that is necessary for such joy. Even Christ himself was not exempt from sorrow and suffering; but he was able to rejoice in the midst of them. He is also able to make this possible for his followers. Peter encourages Christians who are suffering for Christs sake, “to the degree that you share the sufferings of Christ, keep on rejoicing; so that also at the revelation of his glory, you may rejoice with exultation” (1 Pet. 4:13). The Christians joy is “in Christ Jesus” (Phil. 4:4). Christ is the only way to real joy in sorrow and suffering.

Anxieties and Cares. Christ knows that it is not easy to be free of anxieties and cares in this life. He is greatly concerned that we will be overcome by them. But he reminds us that we may find peace in him. “These things,” he says, “I have spoken to you, that in Me you may have peace. In the world you have tribulation, but take courage, I have overcome the world” (Jn. 16:33). He teaches us that the key to success in overcoming anxieties and cares is to trust in God (Matt. 6:19-34). Jesus Christ is the only way to freedom from anxieties and cares.

Temptation. It was Jesus who taught us to pray that we will not be led into temptation (Matt. 6:13). Paul tells us that God will not allow us to be “tempted beyond what [we] are able, but with the temptation will provide the way of escape also, that [we] may be able to bear it” (1 Cor. 10:13). We may be assured that no trial or trouble will befall us that will be unbearable, providing we trust God for help and are willing to accept the way of escape which he provides. Jesus is the only way of endurance in the time of trial and temptation.

Guardian of Truth XXXVII: 2, p. 10
January 21, 1993