Truth Magazine

By Douglas Matlock

In a recent magazine I noticed a question asked to several teenage girls, “Does the way a woman is dressed have anything to do with her being raped?” Several young ladies responded to the question. I remember the answer given by one, “I can dress any way I want to, and act any way I want to in them and no one has a right to rape me.” This is about the way I remember her answer. It is true that no one has a right to rape her. In my judgment that young lady lacks understanding.

Modesty involves more than committing adultery, but the avoiding of anything that leads to or encourages adulterous thoughts. Let us look at some facts about immodesty:

Immodesty can cause men to sin (Matt. 5:27-28; 15:19-20; Prov. 23:7). The principle of proper clothing applies to both men and women. In the Scriptures however, men are warned about his thoughts, while women are warned about improper clothing. The words of a song, “We are not exactly strangers, for I have already loved you in my mind,” are not too far off the mark.

When a woman causes a man to sin in his thoughts (when avoidable) she is as guilty as he is (Lk. 17:1-2; Rom. 14:21; Prov. 11:22; Phil. 4:8). It is not enough to say. “He just has a filthy mind.” One may say that modesty is relative. I would deny this and say however a woman may dress that causes or invites sexual interest in her on the part of a beholder is immodest and anything that does not cause it or invite it is modest. It isn’t hard for a sincere person to know what is modest.

Some aspects of how one dresses may change, but the principals behind them do not. One lady said in Bible class, “I don’t know why men look at me when I walk down the street.” I think she was probably the only one in the class that didn’t know the answer. Ladies, please do not be guilty of causing an otherwise right thinking person to sin in his heart.

Guardian of Truth XXXVI: 9, p. 271
May 7, 1992

By Stan Adams

More and more the subject of withdrawal of fellowship is giving brethren difficulty. It is hard to understand how we can misunderstand such a plain command as is found in 2 Thessalonians 3:6 “withdraw yourselves from every brother that walks disorderly.” In 1 Corinthians 5 the congregation was told to “deliver such an one to Satan.” This congregation was not doing what God wanted and they were all wrong, because of it. They had a brother there who would not repent of his evil! He had to be dealt with. I know that many have become hesitant to withdraw from brethren, partly because of the threat of being sued. Others are timid about it because they do not want to hurt anyone’s feelings. Still others hesitate to practice corrective discipline because of family ties and the bad attitudes of many about discipline. I am also convinced that many simply do not grasp the concept of the Bible teaching on discipline and need to study more and learn how to practice what God has commanded on this issue. Brethren, none of these “reasons” will excuse us from our responsibility to withdraw from the disorderly!

One idea which has been gaining popularity among brethren for years is this: “We can’t withdraw from them, they withdrew from us!” or “They removed themselves from our rule, we can do nothing.” While I fully understand that a congregation cannot withdraw from someone that has moved away and placed membership with another local group, I also would like to stress that the liberals and denominations are not faithful congregations of God’s people. I would also like to make clear that “congregation hoppers” have become epidemic in many areas. It is the responsibility of the local congregation to “check out” brethren (as much as possible without hiring detectives) to see if they have sins which need correction in the congregation they left. Let us not be party to those who would run from congregation to congregation stirring up the same trouble.

Let’s set up the scenario of 1 Corinthians 5 in a modern day congregation and see how many today might advise this congregation to act, or what advice might be given to the fornicator, in order for him to “escape” the stigma of withdrawal.

Scene – A business meeting or elder’s discussion.

Discussion – Well, the preacher has a point about us doing something about “brother fornicator.” But we have to be careful, or he might sue us. Maybe if we wait long enough, he will go way to another group and it will be their problem. Maybe we could have a few lessons preached about fornication and it will make him uncomfortable and he will leave. It will be hard to see him go, he’s a nice fellow. Is he really under our oversight? You know, none of us is perfect. He is wrong in what he is doing, but he is a good boy, let’s be patient with him and just love him.

Scene – Brother fornicator’s house.

Discussion – You know that preacher Paul really has the brethren upset and they are ready to take some kind of action against you. Do you have a good lawyer? We can teach them a lesson or two about messing with you! Maybe there is another solution. I can quit attending or join some idol’s temple or denomination and tell the brethren, I am not a member there anymore. Then they “can’t touch me.” I sure am glad that you brethren are over there to help me get out of this thing. Well, brother, you can count on us to block any action they might take against you. Who do they think they are anyway? It is none of their business who you are married to and what you do with your private life. We’ll defend you, don’t worry.

Scene – Another business meeting or elders discussion.

Discussion – Brethren, this brother may remove himself from our oversight, then we’ll have no further obligation to him, as far as withdrawing from him. Some have heard that he is going to start attending a heathen temple in town or that he no longer wants to be a member here and he is not a part of any group anymore. Pardon me, but will that relieve us from discipline or make it even more urgent? Isn’t turning your back on the Lord and serving a false religion walking disorderly also? Isn’t failing to attend services for no scriptural reason and refusing to repent, walking disorderly? I believe that violates Hebrews 10:25 and other passages. After all he committed these sins while he was still under our oversight. We have an obligation and a charge from God to withdraw from this brother, if we truly love him. Like Paul told us, we need to do this because he has a valuable soul and we want him to repent. After all, when we commit any sin, don’t we in a way remove ourselves from the oversight of God for a while? Aren’t we serving Satan anytime we sin? It seems to me that Paul is telling us that this brother has committed himself to Christ and has been in allegiance to him for these many years. He has strayed from the right way and is walking disorderly. We have no choice but to withdraw from him. Even if he left us today, we would still be responsible for our care and duty toward him while he was here among us, wouldn’t we? I suggest strongly that we obey what Paul has told us, as we all know he is speaking as the Spirit of God moves him and we must obey God. If we do not do this, we can all be lost for our failure to love this brother and for our stubbornness and fearfulness in following the command of God. Brethren, we do not want to be guilty of “bidding this brother Godspeed” in his evil (2 Jn. 11). If we aren’t careful we are doing to have to withdraw from the ones that are defending him and bidding him Godspeed, also. The congregation here needs to know that evil cannot be tolerated among the people of God. They need to see that obedience to God’s commands is serious business. A failure to do so is not a “misdemeanor” but a “felony” against God and against his people. Let’s pray for the Lord’s help and guidance and do what brother Paul so strongly admonished us to do.

Scene – A meeting held after the action was taken.

Discussion – Brethren, let’s praise God for his wisdom. Our brother is back with us. He saw the seriousness of his sin and has repented. Let’s work with him to strengthen him, since he has a rough road ahead of him. God’s way works! We have a lot of work to do with some who condoned his actions, however. Let’s work with them to get them to repent also, so we will not have to take action against them for “bidding Godspeed” to this brother who has now admitted his sin and has repented. Brother, please help us to win back these weak folks who think we were mean to you.

Conclusion

Brethren, let’s all remember that if we love one another, we will care for one another. Sometimes this will require corrective discipline. Let us not shun providing the necessary care for one another, even though it may be hard and may require some risks. If more congregations would practice corrective discipline as the Lord commands, then churches would grow, and brethren would be more serious about service. On the other hand, when a congregation is permissive with the members and allows them to blatantly disobey God without penalty, it will not be long before the congregation will be composed of uncommitted people who are merely marking time. They will not feel any urgency to obey the Lord’s commands and consequently will be like Laodicea, they will be lukewarm, and make the Lord sick.

May we all realize the necessity of keeping the body of Christ pure and of loving our brethren enough to correct them when they are wrong. Let us not turn on one another and devour those who are trying to do right when error is pointed out or when sin is exposed. We can be lost for not fulfilling our responsibility in this area. Brethren, let us be strong and firm in our defense of Truth and our dedication and love for God and one another.

Guardian of Truth XXXVI: 9, pp. 259-260
May 7, 1992

By Tom Roberts

Racial hatred and prejudices have been around for centuries. It is true, not only of American society, but has been a part of the fabric of nations and peoples since mankind lost its sense of commonality as lineal descendants of Adam and Eve. Doubtless, the confusion of tongues at the Tower of Babel contributed to a situation that is exacerbated today by colors of skin, economic alignments, religion, taste and tradition. But no prejudice has been as pervasive and precise as that separation between Jew and Gentile. However true it was that God established the original separation of Abraham’s descendants from those of the rest of humanity, this isolation generated a life of its own through wars, maltreatment in both directions, accumulated years of traditions independent of revealed religion, and simple hate and distrust. The end result was segregation that amounted to quarantine. As Peter said to Cornelius, “Ye yourselves know how it is an unlawful thing for a man that is a Jew to join himself or come unto one of another nation” (Acts 10:28). Modern neo-Nazi groups attest to the perpetuation of this polarization which is reciprocated by those who remember “The Holocaust.” Accusations of “Christ-killer” still echo against Jews while they marshal resources to establish a modern state protective of Jewish citizens. As I say, the original separation of nations has taken on a life of its own beyond any spiritual benefit.

The Purpose of the Jewish Nation

The Bible reveals that all men (before there was a Jew or Gentile) gave up the knowledge of God (Rom. 1), turning to idols and immorality. The consequence of this was universal damnation (Rom. 3:23; 6:23), with no innate ability to save. However, the grace of God (Eph. 2:8,9) intervened and a Savior was planned. Through divine wisdom, the Savior would take upon himself human form (Jn. 1:1-4, 14) and, through sacrifice to himself, provide atonement for sin. Immanuel (“God with us”) would be born the seed of a virgin (Gen. 3:15; Isa. 7:14; Matt. 1:22-23), a descendant of Abraham who was chosen for this very purpose. Abraham was “called out” (Gen. 12:1-3; Heb. 11:8), initiating the separation of his descendants from all other people. In fact, “Gentile” is from ethnos (Gk.), from which we derive “ethnic” or race. Simply put, all who are not of Abraham’s lineage are of the “multitudes.” “Jews” (2 Kgs. 16:6; Esth. 2:5) are so named as also being descendants of Judah, the tribe which contained Jerusalem, the capital of the Promised Land. A combination of events (the call of Abraham, his descendants being sequestered into a distinct land area, and formation of a theocracy founded upon the Law of Moses) effectively segregated Jews from the rest of the world in preparation for the Advent (Gal. 4:4,5).

This original segregation of Jews by God was beneficial and providential; its evolution into racial strife and hatred became malevolent and spiteful. Gentiles became “dogs” (Matt. 15:21-27), unclean and unholy; they were not permitted into the temple area on pain of death. Jews were considered beneath contempt to Hellenistic people (Acts 18:12-16). Scattered throughout the world, the Jews nevertheless maintained their separateness; in their own land, they chaffed under the hand of Gentile conquerors, the Romans. Such were the events when Christ was born.

“Of the Two, One New Man”

As the gospel accounts of the life of Christ were written, the status quo reflected this deep-seated animosity. Amazingly, when the epistles were written, Jew and Gentile could sit down together in the church of Christ, enjoying fellowship around the Lord’s table and embracing each other in a brotherhood that superseded and replaced the hatred of a few years past. It is another of the great themes of Acts that tells us how this marvelous transformation came about. Without Luke’s narrative, we would be forever curious but ignorant of the divine prerogative which has so changed the course of history that it remains changed to this day. In our time, congregations are reflective of America’s melting pot of assimilation. Take a survey of lineage anywhere among Christians and it will reflect traces of blood lines from all over the world. Before our eyes, the promise of Abraham has come true in that “all families of the earth” are blessed in Christ. The vision of Isaiah of “all nations flowing into” the mountain of Jehovah’s house (Isa. 2:1-4) is reality, as well as the kingdom vision of Daniel 2 and the “Spirit upon all flesh” of Joel 2. That which was “far off” (Gentile nations) is now “one new man” with the “commonwealth of Israel” so that the “enmity” is abolished, creating a new household of God in which all are fellow citizens, a holy temple for God’s habitation (Eph. 2:11-22). World shaking events, indeed, and only Luke tells us of it in the book of Acts.

“What God Has Cleansed”

The gospel was preached only to Jews for a number of years after Acts 2. It was not until the events recorded in Acts 10, 11 and 15 that, with the conversion of Cornelius, the door to the kingdom was opened to Gentiles.

As one faithful to the Law of Moses, Peter was reluctant to eat any of the “fourfooted beasts and creeping things of the earth and birds of the heaven” (10: 12) of his vision until God said three times, “What God hath cleansed, make not thou common” (vs. 15). A good case for necessary inference could be made in that Peter understood the vision later while in the household of Cornelius when he said, “God hath showed me that I should not call any man common or unclean” (10:28).

Luke records that Peter took some Jewish brethren with him when he left Joppa for Caesarea (10:23). No doubt, this was providential in that these six brethren (11:12) became witnesses to the divine will when brethren in Jerusalem heard that Peter had preached to Gentiles (11:1) and became contentious. Peter’s attitude was “how could I withstand God” (11:17) when he saw that God had given the Holy Spirit to them “as on us at the beginning” (v. 15) and realized that “to the Gentiles also hath God granted repentance unto life” (vv. 15-18).

But the allegiance to Jewish separatism was not so easily overcome and one of the greatest threats to the first century church erupted over the acceptance of Gentiles. Luke revealed that some Judaizing teachers came from Judea to Antioch with their heresy and Paul and Barnabas “had no small dissension and questioning” with them (11:2). The debate finally moved into Jerusalem where the apostles and elders heard the charge that Gentiles “must be circumcised and keep the law of Moses” (v. 5). After the apostles had spoken, James acknowledged that God was visiting the Gentiles “to take out of them a people for his name” (v. 13), as the prophets had foretold. The “whole church” (v. 22) accepted the truth and letters were sent to other churches with the good news. A new era had opened and only Luke recorded the momentous events that changed the face of church so that “there can be neither Jew nor Greek for ye all are one man in Christ Jesus” (Gal. 2:28).

Prejudice Still Alive Today

Even today there are those reluctant to acknowledge the brotherhood of believers. Racial tensions yet remain and some brethren do not seem to fear to “withstand God.” Old habits, long engrained, are hard to break, even as Peter learned when he failed to uphold the truth that he knew. At Antioch (Gal. 2:11-14), he “dissembled” (played the hypocrite) and would not eat with Gentiles in the presence of the Jerusalem Jews, even leading Barnabas into his error. You see, it is one thing to know a truth (as Peter surely knew it, having been the instrument of integration) and another entirely to practice it. Fortunately, Paul “withstood him to the face because he stood condemned” (v. 11) and refused to allow Titus to be circumcised so that the gospel to the Gentiles might continue (2:3-5).

We are Gentiles, most of us (though spiritual children of Abraham, Gal. 3:26-29). By God’s grace, we do not have to take the place of second-class citizens in the kingdom of heaven. Let us learn, therefore, not to erect barriers to fellow-Gentiles who, because of a color of skin or dialect of speech are different from us. The wonder of our own integration into the family of God is too marvelous for us to disparage it by treating other Gentiles like Peter did when he stood condemned. Let us be “one new man” in truth and in deed.

Guardian of Truth XXXVI: 9, pp. 264-265
May 7, 1992

By Mike Willis

Man has many opportunities to pray. To name some of the appropriate times for prayer may help us.

1. When we are sad. Dark hours come to all of us, whether through sickness, death, marital conflict, conflict with children, loneliness, or whatever. When our hearts are heavy, we should lift them in prayer to God. Don’t forget to pray.

2. When we are happy. Few of us forget to pray during adversity, but many of us are like the nine lepers whom Jesus healed. They forgot to return and thank him for his blessings. When things are going well in life, we should praise God for answered prayers and his providential guidance in our lives.

3. When we are tempted. None of us is so perfect that we are not tempted to sin. The desires of the flesh reside in our body and through them Satan tempts us. When sore temptations come to us, we should pause to pray. Jesus taught us to pray that we not enter into temptation. When he taught his disciples to pray, he said, “And lead us not into temptation, but deliver us from evil” (Matt. 6:13). Not only will the Lord lead us from temptation, he also has promised to help us with a way of escape when the temptation comes. Paul wrote, “There hath no temptation taken you but such as is common to man, but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it” (1 Cor. 10:13).

4. When we are worried. Christians have been taught to cast their burdens on the Lord. Paul wrote, “Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God” (Phil. 4:6). When we are worrying about a problem, let us pause to analyze and evaluate the situation. If there is something we can do to solve the problem, let us be busy doing it. If there is nothing we can do to solve the problem, let us lay it before God in prayer and be ready to accept whatever his providence gives to us in answer to that prayer. Someone has said that worry is like a rocking chair – you move a lot, but you don’t go anywhere. Rather than allowing worrying and fretting about the possible problems we may face tomorrow to ruin today, let us live today to its fullest and cast our burdens on the Lord.

5. When we have a great decision to make or problem to solve. The day before Jesus chose his twelve apostles, he spent the entire night in prayer (Lk. 6:12,13). There are times when we must make momentous decisions which will affect the rest of our lives. In such hours, we need divine guidance. We should turn to God’s word to see what it speaks on the subject, seek out the best counsel you can find (Prov. 11:14 – “Where no counsel is, the people fall: but in the multitude of counselors there is safety”) and then ask God’s direction in our lives. James said, “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him” (Jas. 1:5). The Lord will help us make these decisions when we ask for his guidance.

6. When we become discouraged in living the Christian life, We should not quit. We need to turn to God in prayer. Jesus said, “Men ought always to pray, and not to faint” (Lk. 18:1). Paul said, “Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints” (Eph. 6:18). When we are discouraged, let us ask God to send us some help in the form of other Christians.

7. When we have evil thoughts. Sometimes circumstances fill our minds with evil thoughts, even without our premeditation. When we find that occurring, we can either allow those thoughts to stay in our minds which will likely lead us to sin or we can drive them out through prayer and meditation upon God’s word. We cannot keep birds from flying over our heads, but we can prevent them from nesting in our hair. In the same way, we cannot prevent every temptation, but we can keep ourselves from dwelling on these evil thoughts.

8. When we have sinned. John instructed us to pray for forgiveness of our sins. He said, “But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 Jn. 1:7-9). God has made forgiveness of sins conditional to his erring children. They must repent of them and pray that both their deeds and their intention to commit them might be forgiven (Acts 8:22).

Here are some times that we should especially be taking our requests to God in prayer. Remember the words of Paul when he wrote that we should “pray without ceasing” (1 Thess. 5:17). We all can do better in prayer.

Guardian of Truth XXXVI: 9, pp. 258, 279
May 7, 1992