Truth Magazine

By Randy Cavender

In our society, most people are concerned about their rights. Individuals say that they have the right to do anything they desire, sometimes caring little who they hurt in the process. It seems that many have this attitude in the religious world also. They surmise that since we are constitutionally guaranteed religious freedom that we can believe anything that suits us. Consequently, it makes no difference what the Lord has said, as long as they can do what they want. When Jesus was at the wedding in Cana of Galilee and the wine supply was depleted, Mary, the mother of Jesus, told her son about it. We find in verse 5, “His mother said to the servants, ‘Whatever he says to you, do it'” (Jn. 2:5). The Colossians were taught, “And whatever you do in word or deed, do all in the name of the Lord Jesus” (Col. 3:17). We need always to keep in our minds that Jesus is who we must follow and heed the advice of Jesus’ mother to the servants, “Whatever he says to you, do it.” What are some things that Jesus expects of us?

In Matthew 16:24 Jesus said, “if anyone desires to come after me, let him deny himself, and take up his cross, and follow me” (Matt. 16:24). If one is going to follow Christ, he will have to deny himself. There will be no more of this “my rights” attitude. We will voluntarily lay aside our wants and wishes and transform ourselves to obey the commandments of the Lord. If one is to please God, he will have to deny himself, by himself. But many have not done this! They simply do what they want in religious matters, failing to recognize Jesus as their Lord. Since Jesus said, “Let him deny himself,” a Christian’s will should simply do it!

Furthermore, Jesus taught that we should follow his example. “I am the light of the world. He who follows me shall not walk in darkness, but have the light of life” (Jn. 8:12). Are you walking in the footsteps of Jesus? Do you look to the Son of God as your example in life? Many use the excuse that we cannot do this. But apparently Jesus thought differently, for he expects us to do as he has done (Jn. 13:15). Peter also teaches us that we should follow Christ (“leaving us an example, that you should follow his step,” 1 Pet. 2:21). Are you following the example that Christ has left for you? Do you make the effort to be Christlike in your life? Remember, this is required of us. Therefore we should do it!

Finally, we shall discuss another command that apparently troubles many people, i.e. baptism. When Jesus gave the Great Commission, he told his disciples to teach the gospel to all nations. He then taught them that “he who believes and is baptized will be saved; but he who does not believe will be condemned” (Mk. 16:16). We also have example after example in the book of Acts that teaches us how people were converted to the Lord and one will find that baptism is in every account! It amazes me that so many affirm that one does not have to be baptized to be saved. Sometimes they claim to have already been saved without it! But why? Why do people try to get around a plain commandment of God? It seems to me that pride has kept some from doing all that God has said to do. Let us remember that if we fail to obey fully, we will be lost. Therefore what Christ has commanded, let us do it!

Let us stop questioning why the Lord has given us things to do. Let us simply with love for our Lord obey his every command. Therefore, “whatever he says to you, do it” (Jn. 2:5).

Guardian of Truth XXXV: 24, p. 745
December 19, 1991

By Johnie Edwards

Tongue speaking in the Bible was the ability given one to speak in a language he did not know and had not studied. A careful reading of Acts 2:1-11 will show that the apostles of Christ were given this power. The feast of Pentecost brought “Jews, devout men, out of every nation under heaven” (Acts 2:5) to the city of Jerusalem. These people being from all over the Jewish world spoke different languages or tongues. The apostles were Galileans and did not know the language of all of these new comers to the city of Jerusalem. The apostles were enabled by God to know and speak in the languages of those present. “We do hear them speak in our tongues. . . ” (Acts 2:11).

But what about today? Tongue speaking today is not available as it was in the first century. The apostle Paul told the Corinthians, “But whether there be tongues, they shall cease” (1 Cor. 13:8). After the Word of God was completed by the end of the first century, tongue speaking was no longer needed. Once God is finished with a thing, he takes it out of the way! (1 Cor. 13:8-13)

Paul said, “Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue” (1 Cor. 14:19). Paul is saying, “If no one understands his speech, it is of no value.” This is the reason it is written, “But if there be no interpreter, let him keep silence in the church: and let him speak to himself, and to God” (1 Cor. 14:28). It can be seen as you read 1 Corinthians 14 that the main theme is that of understanding. Folks today who claim to speak in tongues will go to 1 Corinthians 14 and claim they are just speaking in an unknown tongue while speaking to God. This is their answer when we ask them what they are saying or why can’t we understand what is being said! Often, the so-called tongue speaker will admit that he does not know what he is saying. It is just an “unknown tongue.” But, please observe that the word “unknown” is not in the real text. The word is italicized; meaning it is not in the original Greek text. So, in 1 Corinthians 14, we are just dealing with tongues or languages as in Acts 2.

Speaking in a tongue not understood by the hearer becomes unfruitful. The reasons this is so:

1. He speaketh not to men. “For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him” (1 Cor. 14:2). If a person talks to me in a language I do not know, it is of no value. God knows but not me! People today who claim to speak in tongues, do not really speak any known language at all!

2. It does not edify others. “He that speaketh in an unknown tongue edifieth himself” (1 Cor. 14:4). If one is speaking to a group it should be to edify the whole group, not just the one speaking!

3. One is speaking into the air. Paul said, “Even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped? For if the trumpet give an uncertain sound, who shall prepare for battle? So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? For ye shall speak into the air” (1 Cor. 14:7-9). If the call of the sleeping soldier is a sound he does not know or understand, he sleeps on and makes no preparation to fight.

4. The understanding is unfruitful. “For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful” (1 Cor. 14:14). Why pray a public prayer in a language no one understands? What profit is it to the audience?

5. No one can say “Amen. “The word “Amen” simply means “I agree.” As the apostle Paul said, “How shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing his understandeth not what thou sayest?” (1 Cor. 14:16) If the hearer does not know the language he cannot say “Amen” because he does not know whether he agrees with the prayer or not.

6. The unlearned will think one is mad. “If therefore the whole church be come together in one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad?” (1 Cor. 14:23) If a person is unlearned in the language being spoken, to him it is as if he were among a group of mad people! He does not understand what is going on.

Tongue speaking even when it was being done in New Testament times was to be done “by two, or at the most by three, and then by course; let one interpret. But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God” (1 Cor. 14:27-28). God commands and expects that “all things be done decently and in order” (1 Cor. 14:39). No wonder Paul said, “I had rather speak five words with my understanding . . . than ten thousand words in an unknown tongue.”

Guardian of Truth XXXV: 24, pp. 750
December 19, 1991

By Norman E. Fultz

The radio talk-show guest was discussing the evil effects of hard rock music. Lyrics promoting Satanism and glorifying suicide were specified as areas of concern. A caller took issue with the speaker and referred to him as a religious fanatic. The show’s guest quickly responded with, “I’m not a religious fanatic. I hate religion. I’m a Jesus fanatic!”

Admitting sympathy with much that was said about the evils that can be purveyed with music, the speaker’s response nonetheless gave reason for pause. How con one be a fanatic for Jesus, yet hate religion? Jesus’ followers practice, a religion, Christianity. The speaker’s statement reflects a misconception widely held-claiming to love God while disavowing formal religious practices. It is akin to confessing the Lordship of Jesus while affirming that doctrine is unimportant (2 Jn. 9-11; 1 Tim. 1:10; 4:16). To such folk, Christianity is something completely divorced from religious practice. Theirs becomes a bumper sticker Christianity – “Honk if you love Jesus.”

Very likely, what is opposed is the ritualistic performance of external religious actions which are cold, heartless, lifeless forms and rote reciting of prayers professionally written by the clergy as well as many prevalent religions that are completely unbiblical. Surely much that is practiced in the name of religion is without divine authority. It has ever been so. Cain offered what he wanted God to have instead of what God required (Gen. 4:3). Perhaps sincere in what he did, nonetheless his works were evil (1 Jn. 3:12), and God rejected his offering. Every instance of idolatry is an example of religion without divine sanction. Even engaging in divinely sanctioned practices but without proper motive and from corrupt lives led God to reject the worship of some in the days of the Old Testament prophets (Amos 5:21-25).

It is possible to be religious but wrong. The Jews who stoned Stephen were devoutly religious, even zealous for God (Acts 7). But zeal can be without knowledge (Rom. 10:2). Saul of Tarsus, the man who became the great apostle Paul, diligently applied himself in the Jews’ religion (Gal. 1:13-14), a religion based more upon tradition developed by their religious leaders from the institutes of God than the simple keeping of divine instruction. What he practiced, he did in good conscience (Acts 23:1), but he was wrong. And Cornelius, sterling in character, deeply devotional and prayerful, was unsaved even though religious (Acts 10:3; 11:14). It is even possible for one to be a “Jesus fanatic,” yet be unacceptable to him if one’s practices are outside the realm of divine authority (Matt. 7:21-23). Much that is done in the name of religion today has no basis in divine authority, the Bible. Worship of God authorized by the doctrines of men is vain worship (Matt. 15:9).

True religion must be based in truth, God’s word (Jn. 17:17). Acceptable service must directed thereby.

Guardian of Truth XXXV: 24, p. 741
December 19, 1991

By Bob Pulliam

One of the most fundamental aspects of Christianity is the everyday life we live. It is many times pictured as a walk (2 Cor. 5:7; Eph. 4: 1; Rom. 8:4). It is to be a conscious effort toward purity and uprightness: and no place better confirms this than the seventh and eighth chapters of the book of Romans.

Chapters six through eight of Romans deal with the subject of sanctification. Six states the fact of such in Jesus; seven illustrates the folly of seeking such through law and personal effort; and eight offers the assurance that such will remain firm to the end.(1) Chapter eight contains a contrast of purpose and result that clearly illustrates the change of life a person should experience in conversion. It is a change of masters and guiding influence. Chapter eight is also a contrast, in and of itself, with chapter seven. Realizing this helps to explain something far more confusing in the minds of many. It is the question of “how does sin dwell in me?” (Rom. 7:17,20)

This phrase seems strange indeed! How is it that sin dwells in me? Is it demon possession? Is there something we do not know or understand about sin? Is it like a physical germ that invades and attacks, making it a thing rather than a description of an act (1 Jn. 3:4)? This is usually understood by taking this phrase in its immediate context of chapter seven compared with what the rest of the Bible says about sin. But let’s consider this phrase in the broader context of chapter eight.

At the end of chapter seven, Paul draws forth the two laws that he had been discussing. These two are picked up in the ideas of walking “according to the Spirit” and “according to the flesh” (v. 1). We walk “according to the Spirit” (v. 1) as we submit to “the law of the Spirit” (v. 2). Paul says that those who “live according to the flesh set their minds on the things of the flesh” (v. 5). This is reinforced by Paul’s statement that “the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be” (v. 7). The matter at hand is the control God holds over the individual which brings about a sanctified state. Paul now states that the Spirit dwells in those who are not in the flesh (v. 9). The “Spirit” here is the controlling influence over the Christian. It is a figure of speech (metonymy) where the Spirit is used for the “law of the Spirit” first mentioned in verse two.

Now we have two indwellings. We have the indwelling of sin in chapter seven; and we have the indwelling of the Spirit in chapter eight. These indwellings serve to represent the seat of governing influence in the lives of the individuals under consideration. The idea is not that of something actually getting inside someone and making them do things. They are parallel indwellings that represent the true direction of the person they inhabit. They are that upon which the person depends for the direction taken in life (flesh or Spirit). The person sets his affections on the flesh, or upon the things of God (Spirit).

Verses thirteen and fourteen especially bring these ideas forth. It is those who are led by the Spirit of God (“law of the Spirit,” v. 2) that may call themselves sons of God. The leading of the “law of the Spirit” is accomplished through the same means as the leading of the flesh (sin). If the flesh is chosen as the guiding force, its appetites will be the master (indwelling of sin). If the Spirit is chosen as the guiding force, its precepts will be the master (indwelling of the Spirit). All of this is a contrast between the law of sin (7:23,25) and the law of the Spirit (8:2).

This leaves the sanctification necessary for salvation up to you. What will you choose as the basis for your choices in life? What will determine your decisions and actions? Will you be guided by the flesh, or by the law of the Spirit? Will it be the indwelling of the Spirit or the indwelling of sin?

Endnote

1. This in effect takes the same logical form as chapters three through five, where Paul shows the fact of justification in Christ; that it can’t be achieved through law; and the assurance of that justification till the end.

Guardian of Truth XXXV: 24, p. 749
December 19, 1991