Truth Magazine

By Randy Harshbarger

Long ago the prophet Hosea said, “My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I also will forget thy children” (4:6). Ignoring God’s instructions brought ruin to the children of Israel. They refused to consider and heed divine law and were thus cast off. Men today continue to do the same thing. One has only to consider the false religions and the conflicting doctrines of denominationalism to see that ignorance of the Bible is widespread. God does not speak to men today through some religious guru or a self-appointed Messiah. Rather he speaks in these last days through his Son (Heb. 1:1-3). The extensiveness of sin demonstrates lack of knowledge about God and his word. The disgrace of adultery, the shame of homosexuality, and the tragedy of drunkenness, and countless other “acceptable sins” all point to a lack of knowledge of the Bible. Not enough people do like the Bereans of old, and “search the Scriptures daily” (Acts 17:11). It is obvious, due to the prevalence and publicity of sin, that people believe they can defy the laws of God and never suffer the consequences (if they even care at all). Yet, the Bible still says: “For the wages of sin is death; but the free gift of God is eternal life in Christ Jesus our Lord” (Rom. 6:23). We need to know and then declare the true nature of God and his will for men. The Bible is sufficient to guide men safely home to heaven; its finality affords proof of its value as the only word we need.

Many have been the attacks upon the word of God. Some are insidious while others make no pretense about the desired goal of undermining faith in God’s revelation. We are not surprised when the atheist or infidel attacks the Bible, but it is sad when so-called Bible believers embrace doctrines that repudiate God’s word as complete and final. Roman Catholicism tells us that the Bible is true because “the church” says it is. But, how can the infallibility of “the church” be proved that we might accept such a pronouncement? It cannot be according to Matthew 16:18-19. “And I also say unto thee, that thou art Peter, and upon this rock I will build my church; and the gates of Hades shall not prevail against it. I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven.” Joseph Smith gave us the book of Mormon, claimed it was the word of God, and said it should occupy a place alongside of the Bible. But, even the Book of Mormon claims that the Roman Catholic church corrupted the Bible and is an instrument of Satan (1 Nephi 13:26-29). Whom do we believe? Many claim to be lead by the Holy Spirit in a direct, miraculous way, separate and apart from the word. One lady claimed that the Lord told her to be a stripper! Did the Lord contradict himself when he said in 1 Timothy 2:89 to keep one’s clothes on? The list goes on, as men continue to either in part or all together pervert and twist to their own liking, God’s revealed will from heaven.

Paul said, “For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek” (Rom. 1:16). The gospel will accomplish what God wants accomplished. It is the only message that will make men what they need to be, namely Christians. No other power on earth can equal God’s power. The messages of men always fail and fall short.

Peter said, “Seeing that his divine power hath granted unto us all things that pertain unto life and godliness, through the knowledge of him that called us by his own glory and virtue” (2 Pet. 1:3). God’s power is seen in creation (2 Pet. 3:5), in punishment of the wicked world by the flood (2 Pet. 3:6), and will be seen in terminating the world we live in (2 Pet. 3:7-12). These things were and will be accomplished at God’s word. The Bible provides information on “all things that pertain unto life and godliness.” Man needs direction and guidance in life (Jer. 10:23). Man who is lost in ignorance needs to be enlightened. Jesus said, “And ye shall know the truth, and the truth shall make you free” (Jn. 8:32). Knowledge of truth is essential (I Tim. 2:4). The Bible also provides needed motivation. 2 Timothy 2:25 says, “In meekness correcting them that oppose themselves; if peradventure God may give them repentance unto the knowledge of the truth.” Sometimes a motivation gap exists between knowing and doing. The Lord reveals what sin is and what sin will do; that should be the driving impetus to turn from wrong and serve the Lord.

The Bible also provides preservation. Peter says we are guarded by faith as we wait for our final reward in heaven (1 Pet. 1:5). It is not “once saved always saved” but it is assurance from the Lord that we can obey and be acceptable in his sight. “For whatsoever is begotten of God overcometh the world: and this is the victory that hath overcome the world, even our faith” (1 Jn. 5:4). Loving God rather than the world (1 Jn. 2:15-17), walking in the light of truth (1 Jn. 1:7-9), and confessing our sins as we repent (1 Jn. 2:1-2), all help to provide needed confidence as we remain safely tied to the anchor of hope (Heb. 6:19). Let us continue to walk with the Lord, studying the Bible, trusting and obeying each and every day.

Guardian of Truth XXXVI: 15, p. 470
August 6, 1992

By Mark Mayberry

More has been written about love than any other human emotion, yet tremendous misunderstanding surrounds the subject. In 1 Corinthians 13, the apostle Paul sets forth the various characteristics of Christian love (1 Cor. 13: 1-8). Let us consider his teaching and apply it to our lives.

A. Negative Qualities of Love

1. Envieth not. Love is not jealous (NASV); love does not envy (NIV, NKJV); love envies no one (NEB). Love does not allow us to become filled with jealousy and bitter resentment toward others (Gen. 4:1-8). It causes us to demonstrate a generous spirit, and rejoice at the success and good fortune others enjoy.

2. Vaunteth not itself. Love does not brag (NASV); love does not boast (NIV); love is never boastful (NEB); love does not parade itself (NKJV). This particular Greek word is quite vivid. Arndt and Gingrich define the rood word as “a windbag.” Love does not seek the praise and applause of men (Matt. 6:14). It causes us to realize the importance of others, and it limits our esteem of self. Love causes us to give of self rather than to assert self.

3. Is not puffed up. Love is not arrogant (NASV); it is not proud (NIV); love is never conceited (NEB). Pride is a grave sin (Prov. 6:16-19; 16:5). This unbecoming attitude comes from either a haughty over-estimation of one’s own importance, or from a grave inferiority complex. Both problems can be cured by an application of Christianity to our lives.

4. Doth not behave itself unseemly. Love does not act unbecomingly (NASV); it is not rude (NIV); love is never rude (NEB); love does not behave rudely (NKJV). This general term has broad range of applications. Love does not act in a disgraceful, dishonorable or indecent way. It avoids anything that is unseemly. It behaves with courtesy, good will, and genuine respect of others (1 Pet. 3:8-12). Sometimes we are nice to others, but hard on those in our family. Let us remember that good manners begin at home.

5. Seeketh not her own. Love does not seek its own (NASV, NKJV); it is not self-seeking (NIV); love is never selfish (NEB). Some people appear to be concerned only with themselves. However, love is the antithesis of selfishness. God teaches us to first consider the needs of others (Phil. 2:1-8).

6. Is not easily provoked. Love is not provoked (NASV, NKJV); it is not easily angered (NIV); love is not quick to take the offense (NEB); it is not touchy (Phillip’s Translation). Some of us are quick tempered; we become irritable over little things. However, where there is love, there is self-control (Eph. 4:26; Col. 3:8; Jas. 1:19-20). The flames of wrath are not easily kindled, nor do they keep burning long in a heart filled with love.

7. Thinketh no evil. Love does not take into account a wrong suffered (NASV); it keeps no record of wrongs (NIV); love keeps no score of wrongs (NEB). Paul uses a technical term in this passage. This Greek word was used in commercial dealings to describe entering debits/credits into a ledger. We must not keep a running account of offenses that we have suffered. Dwelling on such things always leads to bitterness and resentment. Love does not harbor a sense of injury (Prov. 17:9; 1 Pet. 4:8). When God forgives, he forgets. He said, “Their sins and their iniquities will I remember no more.” We should have the same attitude.

8. Rejoiceth not in iniquity. Love does not rejoice in unrighteousness (NASV); love does not delight in evil (NIV); loves does not gloat over other men’s sins (NEB). It is all too characteristic of human nature to take pleasure in the downfall of others. Love finds no pleasure in sin (Prov. 2:10-14). Love can never be indifferent to moral considerations. Christians should be grieved whenever sin is committed. We recognize that God’s will has been violated, and also understand that someone has been hurt. Sin harms the transgressor and also those with whom he or she is associated.

B. Positive Qualities of Love

1. Sufferth long. Love suffers long (NKJV); love is patient (NASV, NIV). Love does not quickly become angry at the shortcomings and mistakes of others. In contrast with those who have an explosive temper, love operates with a long fuse. It has an infinite capacity for forbearance (1 Thess. 5:14; 2 Tim. 2:24-25).

2. Kind. Love is kind (NKJV, NASV, NIV). Love demonstrates a good natured and considerate spirit. It is expressed through active good-will. Love seeks out opportunities to help others (Matt. 25:34-40; Eph. 4:31-32). As a poet once said, “I shall pass through this world but once. Any good thing, therefore, that I can do, or any kindness that I can show to any human being, let me do it now. Let me not defer it, or neglect it, for I shall not pass this way again.”

3. Rejoiceth in the truth. Love rejoices with the truth (NASV, NIV); love delights in the truth (NEB). Love and truth go hand in hand. One cannot truly exist without the other. A love for truth is at the very heart of Christianity (Jn. 8:31-32; 2 Thess. 2:10-12). When the truth is victorious, love shares the gladness of its victory (3 Jn. 3-4).

4. Beareth all things. Love bears all things (NKJV, NASV); it always protects (NIV); there is nothing love cannot face (NEB). Life can be tough, but those who live by the principle of love will not yield to complaining, grumbling or bitterness. They will bravely withstand the trials of life. Love enables us to endure all manner of adversity (2 Cor. 11:23-28; Jas. 1:24,12).

5. Believeth all things. Love believes all things (NKJV, NASV); it always trusts (NIV); there is no limit to its faith (NEB). It is easy to think the worst, but love maintains faith in others. Love looks for the good rather than the evil; it focuses on the bright spots, not the dark shadows. Love is ever ready to make excuses for others; it throws a mantle of kindness over the faults and shortcomings of others. Try to positively interpret the actions of other people. Love refuses to yield itself to unfounded suspicions. It causes us to give others the benefit of the doubt. Unless you are presented with conclusive evidence to the contrary, believe the best about your fellow man (2 Cor. 7:16; 2 Thess. 3:4; Phile. 1:21).

6. Hopeth all things. Love hopes all things (NKJV, NASV); it always hopes (NIV); there is no limit to its hope (NEB). We ought not be pessimistic in our view of others. Rather, we should hope for the best in our fellowman. Love never loses faith in others or in God. Hope looks forward. Love refuses to accept momentary failure as final (Lk. 13:6-9). In a crisis, it does not despair. Rather, it anticipates the ultimate triumph of God’s grace.

7. Endureth all things. Love endures all things (NKJV, NASV); it always perseveres (NIV); there is no limit to its endurance (NEB). in the Greek this was a military term that referred to the ability of an army to sustain an assault. It described stedfast endurance in the face of difficulties. Love causes us to bravely persevere. It enables us to overcome the difficulties, persecutions, and temptations which befall us. Christianity provides us with the fortitude to overcome the adversities of life (Heb. 12:1-4). Love is patient in tribulation.

8. Never faileth. Love never fails (NKJV, NASV, NIV); love will never come to an end (NEB). Few things in life will endure, but love is permanent. This beautiful chapter closes with the statement: “And now abideth faith, hope, charity, these three; but the greatest of these is charity” (1 Cor. 13:13). One day faith will become sight, hope will be realized, but love will endure for eternity (1 Cor. 2:9; 1 Jn. 3:1-2).

Conclusion

As we have seen, Christian love (Greek: agape) is a multifaceted jewel. It causes us to be patient with others, and not quickly retaliate against their shortcomings. Love results in active kindness. It causes us to shun evil attitudes such as resentment and envy. Love doesn’t allow us to become puffed up with pride; nor does it act in a boastful, rude, or unbecoming way. Instead, we treat others in a courteous and respectful manner. Love is not self-seeking. Selfishness is to be laid aside, and replaced with genuine consideration for the needs of others. Love doesn’t allow us to become easily angered. If we truly love others, we will not keep a running ledger of their mistakes. Love produces a genuine morality. Whereas the world takes pleasure in sin, he who practices biblical love delights in the truth. Love is steadfast: it beareth, believeth, hopeth, and endureth all things.

Christian love is the summation of what godly conduct is all about. Without it we will not see God. How well do we manifest this quality in our lives?

Guardian of Truth XXXVI: 15, pp. 468-469
August 6, 1992

By John Shadowens

From the New International Version (NIV), Galatians 5:15 reads, “If you keep on biting and devouring each other watch out or you will be destroyed by each other.” These verses are the opposite of verses 13-14 where Paul tells these Galatians to serve God and love one another.

Often, a congregation is destroyed by internal strife. By this I mean the brethren are self-seekers and they wear their feelings on their sleeves. They wait for something to happen so they can quit, go somewhere else, or jump right down the throat of another. They also serve as judge, jury and executioner. Such characterized the early church in Corinth, and maybe at Galatia, as might be implied from the words written by the apostle Paul when referring to biting and devouring one another.

Let us think about the church for a moment. The church is the called out body of people to receive eternal life, and to set forth a good and proper example for the world to see. The church is the most blessed of people. The church should always strive to eliminate the self-righteous and critical spirit. Where there is always strife, self-righteousness and perpetual criticism, it is difficult for a local church to make any progress. When people leave for reasons that are not friendly, they may take these feelings ot other places or quit going all together. They may talk about brother and sister so-and-so who said or did something to them. The work that they leave is going to suffer tremendously. In fact, the church may never recover from the reputation it has received over the years. Thus, we should be able to see the wisdom of God when the apostle Paul wrote these brethren that biting and devouring one another can result in destroying the entire church.

“What can I do?” is a fair question. It is obvious that anyone who has come on the scene, after the church has received the damage done to it, that the road is a difficult one, but not impossible. If all brethren would cease being critical of one another, quit speaking evil to and about one another, then this would be a great start. We are often a people who have forgotten the meaning of Jesus’ words about long-suffering. Do you remember what Jesus said about the woman taken in the very act of adultery in John 8? He told those who were doing the accusing, “if any one of you is without sin, let him be the first to throw a stone at her.” At this time those who heard began to go away one by one. Why is it that brethren want to destroy the unity of the local church? Why do brethren want to continually fight and cripple the work? There is in the church personality differences. There will always be, and if that is the case, then make sure all is done to work toward peace (Rom. 12:18), and continue to worship God in an acceptable manner. Why open your mouth and bite and devour another causing a terrible mess and wreck of the work? Now, if sin is involved, that certainly needs to and must be dealt with. It must be exposed and done away with and the perpetrator must face the consequences. This though, is not what this article is all about. This article is about getting along with brothers and sisters in Christ and worshiping God together so we can all get to heaven. This writing is about doing the Lord’s work in an acceptable manner so the Heavenly Father will be pleased and will bless and give increase. This is about conducting oneself as Christians should. This is about encouraging brethren to see that internal actions can cause external harm. What each of us ought to resolve to do is: To love their neighbor as himself. Apply James 1:19, “My dear brother, take note of this: everyone should be quick to listen, slow to become angry, for man’s anger does not bring about the righteous life that God desires” (NIV).In so doing, we might be surprised at what God would do for us. Another benefit is that righteousness breeds righteousness. But if brethren continue to bite and devour one another that church will sit dormant for years to come and may possibly cease to exist. We do know that a church can lose its candlestick (Rev. 2:5)!

Guardian of Truth XXXVI: 15, p. 467
August 6, 1992

By Edward O. Bragwell, Sr.

In August of 1956, 1 heard the late brother Gardner Hall preach on “The Baptism of Diotrephes.” I recall very little of the sermon beyond the announcement of the title and brother Hall’s unique way of introducing it. It went something like this:

We do not know who baptized Diotrephes. We do not know when or where he was baptized. We only know that he must have been baptized somewhere by someone, since he was a member of the church. All we know for sure about his baptism is that with it the church received a first class troublemaker.

Brother Hall then went on to say that it is a pity that about all we can say about some members of the church is that when they were baptized that the church received trouble rather than an asset.

I was a very young and inexperienced preacher. I am sure I had read Third John before, but had not been impressed with this character, Diotrephes. I knew little about congregational problems, so had little to which I could relate the application of his sermon. In the years since, I have come to know churches whose effectiveness has either been greatly hampered or even destroyed because they have allowed themselves to be dominated by a modern Diotrephes. Let me remind you of what John said about Diotrephes:

I wrote to the church, but Diotrephes, who love to have the preeminence among them, does not receive us. Therefore, if I come, I will call to mind his deeds which he does, prating against us with malicious words. And not content with that, he himself does not receive the brethren, and forbids those who wish to, putting them out of the church (3 Jn. 9).

How could a church become a victim of such a church bully? How does such a church dictator gain enough power to lord his will over a whole congregation? These questions were raised in my mind when this passage was first called to my attention by brother Hall’s sermon. As I have since meditated on this passage and personally observed a few modern cases, I think I have a better insight in to it now. Though I have known so very few churches who, in my judgment, were under the power of such a person, those I have known have truly suffered at their hands. Among the church bullies I have known, one was an elder, one was a preacher and another was “just a member” of the congregation. In each case they all had a common denominator they loved preeminence and would do almost anything to gain it over their brethren.

Such a person seldom stops until either his control over the church is near absolute or the church is in shambles. It is his way or no way. His self-evaluated superior judgment must reign supreme or else. He seldom stops until he can yell “jump” and the brethren reply, “How high?’9 It matters little to him how many are hurt or how much confusion is created on his way to gaining control of the church.

If one, like Diotrephes, could ascend to such power in a church during the apostles’ lifetime, how much more likely is it to happen today? Sometimes it takes place with good brethren being almost powerless to prevent it. However, if brethren can identify a preeminence lover early and understand how he maneuvers his way into position, it will go a long to minimizing the damage he can do.

So, we again we raise the question, “How can a Diotrephes happen?” We need to understand, first, that one cannot do it alone. He must have either the support or acquiescence of other members of the church. As a starter, he can generally count on that goodly number who are going to remain passive, regardless of what happens. They will not actively support wrong, but they are not going to actively oppose it either. A Diotrephes may not gain their active support, nor will he ever provoke their active resistance.

In most cases, like a school-yard bully, he gains the active support of a few disgruntled cohorts who, for reasons of their own, are willing to join hands with him in his work. From this power nucleus, unless stopped early, he gradually extends his power over the rest of the congregation until his judgment becomes the law for that church.

A Diotrephes usually skillfully makes use of three powerful tools to reach his ambitious goal of controlling the church -captivation, intimidation and elimination.

Captivation

At first, he wins as many supporters as possible by turning on his charming personally. Like the young man out to win the heart and consent of an innocent young maiden, he zealously circulates among unsuspecting members of the congregation, zealously courting them with “smooth words and flattering speech” (cf. Rom. 16:17,18), sometimes even showering them with gifts and favors. Paul, in another place, mentions such captivators: “They zealously court you, but for no good; yes, they want to exclude you, that you may be zealous for them ” (Gal. 4:17 with emphasis mine). Those first century self-serving courters had an advantage of sorts over Paul. Paul was duty bound to tell the Galatian brethren the truth – no matter what. He must tell them what they needed to hear, not merely court their favor. So, he raised the rhetorical question, “Have I therefore become your enemy because I tell you the truth?” (v. 16) in contrast to those who were courting the brethren for their own purposes.

One seeking preeminence over people is usually a good student of human nature and the art of having one’s way with people. He knows how to cleverly manipulate their base yearnings and anxieties to his advantage. Man’s basic desires for attention, acceptance, approval, or affluence can be skillfully used by a would-be Diotrephes to gain control over his brethren. It matters not whether he can deliver these things, as long as people think he can.

Of those modern Diotrepheses that we can observe, such courting or charming is their first and most productive approach. They use the dangling carrot to the fullest before bringing out their sticks. But, since they are seldom able to gain complete control over the congregation through captivation, they now must take additional measures.

Intimidation

Having failed to charm all the brethren into subjection, the Diotrephes now rips off his sweet-spirited mask and begins to play hard ball. He proceeds to whip the remaining hold-outs into line through intimidation. The Diotrephes of 3 John used “malicious words” against those who stood in his way of complete control.

Some brethren, though they may be as harmless as doves, are as wise as serpents and can see right through a veneer of “smooth words and flattering speech.” They are not fooled for a minute. Brother Diotrephes must, somehow, gain control over these brethren. Smooth words have failed, now it is time to beat them into subjection with malicious words, if he can. Where enticements fail – attacks and/or threats often succeed. He now plays on their fears, rather than their aspirations. So, brethren often cease all resistance and let him have his way, rather than subject themselves to continual verbal abuse.

If he does not get his way, he may threaten them, personally or collectively as the church, for not yielding to his judgment. Such a person often threatens to leave the congregation, taking with him those under his influence. So, not only would the church lose members, it would also likely lose money and talents. So, intimidated by the threat, brethren yield rather than run that risk. So, he has now extended his control a step further.

Elimination

Now the very few who were not wooed by his sweet courting nor intimidated by his malicious words, still stand in the way of his complete control. It is elimination time. Note what John said Diotrephes did: “And not content with that, he himself does not receive the brethren, and forbids those who wish to, putting them out of the church. ” As long as he gets his way, a Diotrephes cares not how many good brethren he eliminates – either by driving them away or wrongfully “putting them out of the church.” His basic problem is his love for preeminence and he will resort to any measure to get it.

Brethren, if you have in your midst one that is showing signs of seeking preeminence over his brethren, you need to keep an eye on him. When and if he begins to form a faction around himself, deal with him early (cf. Tit. 3:10) or he will make havoc of the church. The sad truth is, he may gain the upper-hand before his true character manifests itself to enough people to stop him. We need to study diligently and regularly pray for wisdom and courage so that perhaps we can keep the church where we worship from being ruined by a modern Diotrephes.

Guardian of Truth XXXVI: 16, pp. 483-484
August 20, 1992