Truth Magazine

By Greg Littlejohn

The most precious gift that God has given to us is the sacrifice of his only Son for our sins. But what would be the next greatest gift that he has given us? Answer: The second greatest gift given to us, his children, is our own children, “Sons are a heritage from the Lord, children a reward from him” (Psa. 127:3). With this in mind, let’s take a look at what God’s word says about our children.

Israel. The Israelites are often times condemned by modern Christians for their lack of faith, and for turning against God even though he had just performed some miracle for their benefit. And although this criticism may be deserved, one of the major causes of Israel’s lack of faith stemmed from a problem that is most prevalent today. They failed to instruct their children in the ways of the Lord. This failure is evident from their history.

At many points in their history, the children of Israel turned away from God. One such instance is recorded in the second chapter of the book of Judges, “After that whole generation had been gathered to their fathers, another generation grew up, who knew neither the Lord nor what he had done for Israel. Then the Israelites did evil in the eyes of the Lord and served the Baals” (Judg. 2:10-11). The previous generation’s failure properly to teach its children about the effect of God’s guiding hand on the nation of Israel is doubtlessly a heavily contributing factor in the latter generation’s departure from God. If the nation as a whole had properly educated its young about the grace of God and all that he had done for them, this radical departure almost assuredly would not have taken place. Because of this failure to teach their children and their resultant turning away, Israel, in this instance, was plundered by raiders (Judg. 2:14). Similar scenarios occur throughout the books of Judges, I and 2 Kings, and other books in the Old Testament as well.

Thus, the entire nation of Israel suffered many times throughout its history because of the older generation’s failure to teach the younger generation. No doubt, much of their suffering could have been avoided had parents taken more time to teach their children about God and everything that he had done for them.

Today. Although the Old Testament is recorded for our learning, many people who do not learn from history subsequently are condemned to repeat it. The failure of Christian parents to educate their children about God today will result in serious problems for the children of today as it did for the generations who turned away from God in the Old Testament. However, instead of a danger of being savaged by another country, the children run the risk of losing their souls . . . a much greater loss to be sure.

Training. Few books in the Bible are a greater source of timeless wisdom than the book of Proverbs. In Proverbs, we see the effect of educating a child, “Train a child in the way he should go, and when he is old he will not turn from it” (Prov. 22:6). Obviously, no matter how well a parent teaches a child, some children will stray from the path. But no single influence in a child’s life is greater than that of a parent. For this reason it is vital that we as parents teach our children the truth about God and what he has done for us.

Discipline. Over the past few decades this country has seen a gradual decline in family values and morality. This decline has in part been caused by the erosion of discipline. Noted psychologists attempting to improve on parenting offered new methods of rearing children. One such theorist suggested that parents refrain from telling a child “no.” Others said that any form of physical punishment is wrong. But God’s word gives us instruction in the rearing of children that does not agree with these “new and improved” ideas. “Do not withhold discipline from a child; if you punish him with the rod, he will not die. Punish him with the rod and save his soul from death” (Prov. 23:13-14). Furthermore, “The rod of correction imparts wisdom, but a child left to himself disgraces his mother” (Prov. 29:15). There can be no doubt that a child needs the active participation of both parents to discipline him. All one has to do today is look at the world around him and he will quickly see the effects of a lack of discipline on this country. Crime, poverty, nonexistent public morality, lack of respect for elders and others, the list goes on and on. And a large percentage of each of these problems can be attributed to a lack of parental discipline.

The nuclear family, which used to be the norm, has become a dying breed. With the split of the nuclear family, even those still in existence are marred by a myriad of problems which all stem from a lack of parental love for children. Even Hollywood has identified the problem. Note the following quote from a recent blockbuster movie where a mother is watching her son talk to a cyborg. “Watching John with a machine, it was suddenly so clear. The terminator would never stop. It would never leave him. And it would never hurt him. Never shout at him or get drunk and hit him. Or say it was too busy to spend time with him. It would always be there and it would die to protect him. Of all the wouldbe fathers who came and went over the years, this thing, this machine, was the only one who measured up. In an insane world, it was the sanest choice” (Terminator 2: Judgment Day). It has become a truly sad day when a machine could ever be viewed as a better father than a person.

What to teach? Parents need to teach their children about God. This sounds perfectly simply, and it is! Paul’s concern for parenting is evidenced in his letter to the saints in Ephesus where he wrote, “Fathers, do not exasperate your children; instead, bring them up in the training and instruction of the Lord” (Eph. 6:4). But just what is “the training and instruction of the Lord?”

As parents, we must teach our children everything that we know about God. And in order that we may be able to know as much as we can to teach them, we must study God’s word regularly. This does not mean that we should be satisfied with being prepared for Sunday morning Bible study. That is just a starting point. Our study must go beyond that to other topics or areas of concern tht we face in everyday life. Furthermore, we must never lose sight of the basic, fundamental principles of God’s word, which would include, among other things, God’s plan of salvation and the sacrifice that Jesus made for us.

Proper biblical authority must also be emphasized. The denominational world has run afoul many times simply by virtue of a failure to find proper biblical authority for their actions. We must stress the importance of proper authority for everything that we do in our worship of God and in living our lives. Failure to search for proper authority can lead well-intended individuals down a slippery slope that ends far away from God and what he wants us to do for him. Thus, we must always emphasize to our children that we have the proper authority for doing everything that we do.

God’s greatest gift to us was given out of his love for us. We must be certain that we never forget that everything that God does for us he does out of his love for us. and we must never forget to emphasize this great love that God has shown for us to our children. When we explain to our children how God’s great love has affected our lives in a very positive manner, they will understand why we love him. In turn, they will be able to love God when they see everything that he has done and will do for them.

God’s love for us manifests itself in the blessings that he bestows upon us. We must tell our children about all the blessings that God has given us, both physical and spiritual. These blessings range from the sacrifice of his Son on the cross for our sins to the food on our tables, the clothes on our backs, and the roofs over our heads. Yet another great blessing, one I believe to be under-emphasized by most Christians, is that of prayer. It is a blessing to know we have the opportunity to go to our Father in prayer at any time of the day and he will always listen to us. Futhermore, we know that he will answer our prayers, although not always in the way that we may want if we ask for something that we should not ask for or something that is not in our best interests.

Furthermore, we must be certain to teach our children the gospel plan of salvation (hear, believe, repent, confess, be baptized, and remain faithful) so that when they reach the age of accountability, they will be able to act on their faith. What good would it be to know everything else if a person did not know how to act on his faith? After all, faith without works is dead (Jas. 2:26).

How to Teach? How to teach is more important than what to teach because if we do not teach our children in the correct way, it will not matter what we teach because they will not learn.

First, we must teach in word. We must always be teaching them about God, not just helping them with their lessons on Saturday night. Our instruction should be ongoing, similar to Paul’s instruction to the saints in Thessalonica to “pray continually” (1 Thess. 5:17). Whether you are home or away, day or night, weekday or weekend, instruction about God is a must.

Second, we must teach by our actions. If a parent says one thing and does another (i.e. a hypocrite), a child will soon learn that what mom or dad says does not really matter. You just say what they want to hear and then go off and do whatever you want. However, if a child hears you talking about God and then sees you acting upon your beliefs, this will re-enforce what you have taught. And, as James wrote, “Show me your faith without deeds, and I will show you my faith by what I do.”

Conclusion. As parents, we love our children intensely and want only what is best for them. And what could be better for them than giving them the knowledge about God and the opportunity to be pleasing to him? Or instead do we want to keep them ignorant or confused and risk the loss of their souls for eternity? Would a truly loving parent willfully put his child in harm’s way for no good reason? Therefore, we should teach our children about God because we love him and we love them.

Guardian of Truth XXXVI: 20, pp. 620-621
October 15, 1992

By Brooks Cochran

“So when Pilate saw that he prevailed nothing, but rather that a tumult was arising, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this righteous man; see ye to it. And all the people answered and said, His blood be on us, and on our children” (Matt. 27:24-25).

Note, in the verses above, two attitudes expressed toward accepting responsibility. Pilate wanted and tried to rid himself of any and all responsibility toward Jesus. The Jews were willing to accept that which Pilate wanted to “wash his hands” of; i.e. responsibility. In the end both were wrong for their actions.

There are two extremes, in this case, which should be avoided:

1. Pilate’s. Attempting to rid oneself of any and all responsibility he may feel he has and/or not accepting that which is his to do and cannot be transferred (cf. Gal. 6:5).

2. The Jew’s. Accepting any and all responsibility for some course of action without first considering the consequence (cf. Prov. 14:12). There is a safe course of action which lies between these two extremes.

One must realize that in his service to God, he cannot rid himself of that which he is responsible. The one talent man attempted to rid himself of his obligation to his master and in the end was punished (Matt. 25:24-30). “Pilate was warned by his sense of justice, he was warned by his conscience, he was warned by the dream of his troubled wife; but Pilate could not stand against the mob; and Pilate made the futile gesture of washing his hands” (William Barclay, Matthew, Vol. 2, p. 333). We cannot, like Pilate, just “wash our hands” of any and all obligations we have to the Lord and his cause. Yet, many are doing that very thing; thinking that compromise is the solution to doctrinal problems. They exhibit the fear of the one talent man and in the final day will be condemned.

One must examine the work and/or course of action for which he is willing to accept responsibility. He must be sure that it is the right course to follow. No doubt many of the Jews, on that occasion, were more than willing to accept responsibility for their conduct. Many were blindly following the crowd. However, they were still responsible and God held them accountable (cf. Acts 2:22-24,36-38; 3:13-17). Others, after some time, no longer wanted to accept the responsibility for their actions and became upset when thus accused (cf. Acts 5:27-28). But they were still responsible for their actions! Jesus warned of the consequences of blindly following the crowd (cf. Matt. 15:14).

Let us not be like Pilate or the Jews. Accept all responsibility that is expected of us; but only after we have made a careful examination that the course we intend to follow is right in God’s sight. To do otherwise will condemn us with Pilate and the Jews.

Guardian of Truth XXXVI: 20, p. 619
October 15, 1992

By Ron Daly

It is often alleged that those who propagate false doctrine must be “marked” because of the reading of Romans 16:17-18 in the King James and American Standard Versions of Scripture. Many assume that, inasmuch as the word “mark” is the term which was selected in translation to convey the meaning of the Greek skopeo, that it means “to designate, to point out, to label, to brand, or to stigmatize.”

In English usage there are several more definitions for “mark” than merely “to brand or label,” one of which is “to take note of” (American Heritage Dictionary, 767). It is not ever an appropriate procedure to arbitrarily choose word meanings which suit our purpose without giving due consideration to word usage in context, for most words have multiple meanings.

I do believe that the New Testament authorizes the people of God to designate, to point out, label, and name teachers of heresy and damnable error, but not because of the use of the word “mark” in Romans 16:17. Rather we learn that such is sanctioned by God through: (1) Apostolic example. The Holy Spirit through Luke records the name of BarJesus, Elymas the Sorcerer, and calls him a false prophet (Acts 13:6-8); Paul informs Timothy that “Hymenaeus and Alexander” made shipwreck concerning the faith, and they were delivered to Satan (1 Tim. 1:19-20); Paul also states that “Hymenaeus and Philetus” were men who concerning the truth have erred (2 Tim. 2:14-18). Finally, Paul designated “Alexander the coppersmith” as one who did him much evil, and as one who greatly withstood our words (2 Tim. 4:14-15). (2) Implication. The fact that we are to “turn away from (ekkiino apo) those who are causing the divisions and occasions of stumbling contrary to the doctrine ye learned” (Rom. 16:17b), and since Paul exhorted Titus to put the brethren in mind of various obligations, one being, “a factious man after a first and second admonition refuse” (paraiteomai, Tit. 3:10), indicates that in order to “turn away from” and “refuse” we must know who the class of persons being discussed is, whether by personal observation, or someone else’s unbiased and just labeling.

But, this is not the meaning of “mark” in the Romans text. The Greek word from which the English term is derived is skopein, present active infinitive of skopeo. Skopeo means “to note, to keep an eye on, to look out for, be on watch for, to notice carefully.”(1) For similar uses of the word skopeo in the papyri documents of the first century see the work of James Hope Moulton and George Milligan.(2)

The use of the word “mark” in some of the older versions is appropriate and legitimate, provided, that the student of the text is aware, that the meaning is “to take careful notice,” or some equivalent expression. We have a similar use of “mark” in our vernacular, such as in the following example, “Tom, mark this statement well, do not cross the old bridge, it is treacherous.” That is, “Tom, take careful note of this statement.”

Skopeo is used six times in the Greek Text of Nestle-Aland, 26th Edition.(3) In the ASV, it is translated “Look” (Lk. 11:35), “Mark” (Rom. 16:17), “Look” (2 Cor. 4:18), “Looking” (Gal. 6:1), “looking” (Phil. 2:4), “mark” (Phil. 3.17). In neither text does skopeo have the connotation of branding. The translation variation between “look” and “mark” is based upon contextual usage.

Please take special note of the fact that the translators of the KJV and the ASV, use “mark” to translate skopeo in both Romans 16:17 and Philippians 3:17. This is significant in that it is not likely that the apostle is using skopeo differently, i.e. with a different meaning in the two texts. It is agreed by nearly all that in Philippians, skopeo does not mean “to brand,” but “to keep an eye on,” or “to take careful notice of” with a view of imitating their example, giving them due association, but in the Romans text they are to “keep an eye on” or “take careful notice of” those who are causing the divisions with a view of having no association with them, but rather “turning away from them. ” Mark the similarity in use and structure between the Romans and the Philippians texts.

In order to convey to the modern reader, the scriptural idea underlying the word skopeo in Romans 16:17, some of the older, versions and most of the more recent ones use a word or phrase that is not as likely to be misinterpreted as “mark” normally is.(4)

As stated earlier, the idea of “marking” i.e. pointing out, designating, labeling, and identifying those who teach error and cause divisions is taught in the New Testament, but that is not the meaning or use of the word “mark” (skopeo) in Romans 16:17.

It is possible that those who were “causing the divisions and occasions of stumbling, contrary to the doctrine” were the Judaizers (Rom. 2,3,4), yet they might have been those who caused dissensions by their opinions (Rom. 14). Nonetheless, Paul’s admonition is, “watch them closely.”(5) So, the obvious sense in which “mark” (skopeo) is used in the Romans’ text is “look after, consider, keep your eye upon, not in a malignant way, but in the way of precaution.”(6)

May God bless us with the knowledge and wisdom to use the correct texts and words to teach, uphold, and defend the truth, without misapplying his sacred word.

Endnotes

1. Cf. the following Greek-English lexicons of The New Testament, Louw and Nida, Volume 1, page 280, Section 24.32, Grimm’s Wilke’s Clavis Novi Testimenti, Translated by J.H. Thayer, p. 579, Bauer, Arndt-Gingrich, p. 764, A Critical Lexicon and Concordance, Ethelbert W. Bullinger, p. 482, A Reader’s Greek-English Lexicon, Sakae Kubo, p. 147, Theological Dictionary of the New Testament, Volume 7, p. 415.

2. The Vocabulary of The Greek New Testament, 1976 Reprint, p. 579.

3. Concordance To The Novum Testamentum Graece, Nestle-Aland, Published by Walter De Gruyter, Berlin, 1987.

4. The NEB says “keep your eye on,” Weymouth says “to keep a watch on,” Moffatt says “to keep your eye on,” The New Berkeley says “to keep an eye on,” Williams New Testament says “to keep on the look out for,” NASV “keep your eye on,” McCord’s New Testament “watch out for,” NRSV “to keep an eye on,” NIV “to watch out for,” NKJV “note.”

5. An American Commentary on The New Testament, Volume IV, Acts and Romans, p. 308.

6. Commentary on Romans, William S. Plummer, p. 640.

Guardian of Truth XXXVI: 20, pp. 628-629
October 15, 1992

By Phil T. Arnold

Now godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and clothing, with these we shall be content. But those who desire to be rich fall into temptation and a snare, and into many foolish and harmful lusts which drown men in destruction and perdition. For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows (1 Tim. 6:6-10).

One of the most desired and yet elusive goals in life is contentment. Truly, contentment is one of the great treasures of life and he who has contentment is truly rich. The word Paul uses here in 1 Timothy 6:6 for contentment is autarkeia. This was one of the great watchwords of the Stoic philosophers of Greece. By autarkeia they meant a complete “self-sufficiency.” They meant a frame of mind that was completely independent of all outward things and which carried the secret of happiness within itself. He who had autarkeia (contentment) needed nothing else. The thought being that true contentment never comes from the possession of external things (material wealth) but from an inward attitude in life. A Greek philosopher named Epicurus was asked for the secret to happiness and reportedly replied, “Add not to a man’s possessions but take away from his desires.” It is not what a man possesses but what truly possesses him that produces contentment.

God has provided all that man needs to be happy. Yet, God brought us into the world without any possessions. Thus, possessions cannot be the root of happiness. They are transitory. There are no pockets in a shroud and “you can’t take it with you.” “For we brought nothing into this world, and it is certain we can carry nothing out” (1 Tim. 6:7). All we can take to God is ourselves and the history of the lives we have lived whether good or bad (2 Cor. 5:10).

It is not that Christianity pleads for poverty. There is no special virtue in being poor or in having a constant struggle to make ends meet. In the same sixth chapter in fact, Paul speaks of Christians who are rich and does not condemn them for their wealth. He does warn about trusting in “uncertain riches” and encourages them to be “rich in good works, ready to give, willing to share” (1 Tim. 6:17-19). It is not sinful to be rich nor righteous to be poor. But we must realize that it is never in the power of things to bring lasting happiness. Paul pleads instead for concentration upon the spiritual things which are permanent. For contentment can only come when we escape the servitude of things – “Take heed and beware of covetousness, for one’s life does not consist in the abundance of the things he possesses” (Lk. 12:15). Contentment will be ours when we find that our wealth is in the love and fellowship of God which has been made possible through Jesus Christ. Truly, having God we have all things.

“But those who desire to be rich fall into temptations and a snare. . . For the love of money is a root of all kinds of evil” (1 Tim. 6:9,10). Again, money in itself is neither good or bad; but the love of it – the “desire to be rich” – leads to evil and “many foolish and harmful lusts. ” With money a man may selfishly serve his own desires or answer the needs of a fellow human being. With money a man may facilitate the path of wrongdoing or he can make it easier for someone else to serve God. No, money is not in itself an evil, but it is a great responsibility. It is a powerful tool that may be used for good or evil, and it brings with it special dangers if it is loved. If it is loved: (1) It tends to be a desire which is never satisfied (Eccl. 5:10); (2) It is founded upon an illusion that security is found in possessions (Lk. 12:1621); (3) It tends to make us selfish and proud (Lk. 16:19ff); (4) It promises security but tends to produce anxiety (Eccl. 5:12); and (5) It may even lead to dishonesty (Prov. 30:9).

To seek to be independent of financial reliance upon others and prudently provide for the future is a Christian duty (Eph. 4:28; 2 Thess. 3:10), but to make the love of money the driving force of life cannot ever be anything other than the most perilous of sins and will rob us of the “great gain the contentment that is found only in Christ.

Guardian of Truth XXXVI: 21, p. 642, 663
November 5, 1992