Truth Magazine

By Bobby Witherington

Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed. And Ye shall know the truth, and the truth shall make you free (Jn. 8:31,32).

This article is being written on “Independence Day” (July 4), the day on which Americans celebrate the birth of their country’s independence. This day commemorates the adoption by the Continental Congress (on July 4, 1776) of the Declaration of Independence, which declared to the world “that these United Colonies are, and of right ought to be Free and Independent States.” Underlying this Declaration was the belief that Americans were a separate people, and not British subjects.

This intense desire for political, economic, and religious freedom in the hearts of our forefathers motivated them to take drastic action. They knew all too well that freedom is neither free nor cheap. The American Revolution, or “The American War of Independence” (1775-83), concluded with the 13 English colonies becoming the United States of America. The freedom for which our forefathers dreamed, fought, and died continues to this day. But this freedom was not easy to obtain, nor has it been easy to keep. We still remember the Alamo and Pearl Harbor. We must not forget the heroic dead in Flanders Field, or Coregidor, Korea, the jungles of Vietnam, nor the steaming desert sands of Kuwait. Whatever else you may think about these conflicts, you must agree that they all reflect the high cost of freedom.

We must surely appreciate the valiant efforts of those whose genius, struggles, and death gave birth to the freedom we enjoy, and all too often take for granted. But such men as Jefferson, Adams, Revere, Washington, etc., were not the first to recognize the value of freedom. Long before these men ever breathed the breath of life, Jesus made the supreme sacrifice in behalf of freedom. He left the portals of glory, lived among men, and died on a cruel cross in order to make freedom both a possibility and a reality. During his earthly ministry he addressed the subject of freedom. This is what our opening text, John 8:31,32, is all about. In view of the value of freedom these verses deserve and demand a closer scrutiny.

In the eighth chapter of the gospel according to John a discussion which took place between Jesus and the Pharisees is recorded. Jesus stressed the fact that he is “the light of the world” (v. 12), and that the Father in heaven bore “witness” of him (v. 18). Prophetically, he spoke of the time when they would lift “up the Son of man” (v. 28), and he further declared that “I do always those things that please” the Father (v. 29). According to verse 30, “as he spake these words, many believed on him.” And it was those who “believed on him” that Jesus addressed in verses 31 and 32. In view of the discussion that followed, wherein the Pharisees took issue with the words of Jesus, and which concluded with them taking up stones to cast at him, we surmise that their belief in Him was superficial. Perhaps they regarded him as a Messiah, but not as the Messiah. Or perhaps they were so wedded to their carnal views of the kingdom that they could not accept the words of truth which Jesus so eloquently spoke.

To those Jews which believed on him, Jesus said, “If ye continue in my words, then are ye my disciples indeed.” Not disciples in need, nor disciples in name only, but “disciples indeed.” Jesus further said, “And ye shall know the truth, and the truth shall make you free” (v.32). Implied in this statement is the fact that those Pharisees were not free, but that they could be free.

The Pharisees, as usual, missed the point. And they took issue with Jesus. They said, “We be Abraham’s seed, and were never in bondage to any man” (v. 33). Really? Had they forgotten their own Decalogue wherein God prefaced the Ten Commandments, saying, “I . . . brought thee out of the land of Egypt, out of the house of bondage” (Exod. 20:2)? Had they forgotten their oppression during the time of the Judges? Had they forgotten Syria? Or their bondage in Assyria? Or the 70 years’ Babylonian Captivity? Had they forgotten that they even then were oppressed by Rome?

On the other hand, perhaps the Pharisees referred to their own indomitable sense of independence. Regardless of what others had done to them they never forgot that they were Jews. They were “Abraham’s seed” (v. 33). Or so they thought!

Physically, Jesus knew they were Abraham’s seed (v. 37). But the freedom Jesus had in mind was based on spirituality, not nationality. Hence, Jesus said, “If ye were Abraham’s children, ye would do the works of Abraham” (v. 39). Abraham was a man of faith. He did not argue with God. When God commanded, Abraham responded. He “sojourned in the land” of Canaan, but his real interest was not in that land. Rather “he looked for a city which hath foundations, whose builder and maker is God” (Heb. 11:9,10). Abraham’s connection with these Pharisees was based purely on human race, not on God’s grace. The real seed of Abraham are those who belong to Jesus Christ, in whom all social, sexual, and racial barriers are broken down (Gal. 3:27-29). The Pharisecs missed the point. They were enduring bondage and thought they were enjoying freedom! They prided themselves on being the children of Abraham, and knew not that Satan was their father, and that they were his children! (Jn. 8:44) Jesus charged those who claimed to be free as being the servants “of sin” (Jn. 8:34). They were in the bondage of sin – the worst form of servitude!

Please compare John 8:32 with John 8:36. In the former “the truth” makes one free. In the latter “the Son” makes one free. “Disciples indeed” (v.31) can be “free indeed” (v. 36). Jesus, “the Son,” is the agent who brings freedom. “The truth” is the agency which “the son” uses to bring freedom. The Pharisees missed out on this freedom because, as Jesus said, “My word hath no place in you” (v. 37). There is no way that one can accept Jesus and at the same time reject his word.

This brings us to the amazing paradox. To be free, one must submit to the servitude of the word. Being “free indeed” is based on being “disciples indeed,” and being “disciples indeed” is based on continuing in his word (Jn. 8:31).

The freedom Christ brings is precious indeed. Those who commit sin are the servants of sin (Jn. 8:34). Think of the misery this taskmaster causes! Consider the anguish of those who have given themselves over to lust, drugs, alcohol, greed, and avarice. Like the “wretched man” of Romans 7:24, they discover that they are “carnal, sold under sin” (v. 14), and are forced to conclude that “what I will to do, that I do not practice; but what I hate, that I do” (Rom. 7:15). But the true student of the Bible learns that Jesus is able to “deliver me from this body of death” (Rom. 7:24), and that it is accomplished through “the law of the Spirit of life in Christ Jesus” (Rom. 8:2), or by the gospel.

Jesus brings freedom. Freedom from the habits and enslavement of the flesh. Freedom from spiritual lies, falsehoods, and deceptions. Freedom from sin, its guilt, and penalty. Freedom from the fear of death. Freedom not to do and be what one ought not to do and be – but freedom to do what he ought to do, and to be what he ought to be. This kind of freedom not only makes one “free indeed,” it makes one happy indeed. No wonder the eunuch, rising from the waters of baptism, “went on his way rejoicing” (Acts 8:39)! He was happy indeed because he was “free indeed.”

But servitude continues. One is either a servant of sin or a servant of righteousness (Rom. 6:17,18). But this kind of servitude brings forgiveness, peace of mind, happiness, hope, and yes, true freedom. Thank God for the freedom which Jesus provides! Friend, are you “free indeed”?

Guardian of Truth XXXV: 22, pp. 675-676
November 21, 1991

By Mike Willis

The apostle Paul commanded that Christians walk “circumspectly” in Ephesians 5:15. He said, “See then that ye walk circumspectly, not as fools, but as wise.” The word akribos is translated “circumspectly” and is defined to mean “accurately, carefully, well” (Arndt and Gingrich) or “exactly, accurately, diligently” (Thayer). Thayer specifically says about this passage “to live carefully, circumspectly, deviating in no respect from the law of duty.” H.A.W. Meyer said that the meaning of “circumspectly” is explained by the words which follow – “not as unwise, but as wise” (503).

There are several reasons why men should walk circumspectly, not as foolish men but as wise. Here are some of them:

1. The Devil is seeking to destroy our souls. Peter said, “Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour” (1 Pet. 5:8). When we understand that the devil is actively trying to cause us to fall into sin, we see the need to walk circumspectly. The situation may be compared to a person walking in a den of snakes; he will watch every step he takes, making sure that there is nothing lurking in the shadows which might attack him.

2. Our example is influencing others. Others are watching how we live. Jesus taught us to use our influence when he said, “Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven” (Matt. 5:13-16).

This matter of influence is not confined to preachers, elders, and deacons. Even the younger Christians influence others. Our 12-year-olds are not watching how the 44-year-old preacher combs his hair and dresses to learn how he will dress; his eyes are watching the 15-year-olds. The 15-year-old is watching the 17-year-old. How sad is the sight we witness when a worldly 17-year-old who attends worship shows his disdain for God, disrespect for his worship, and rejection of his commandments. This is sad not only because he will lose his own soul but also because he will influence those around him to live like he lives. Recognizing the power of one’s influence, a Christian should certainly walk circumspectly.

“Not as Unwise, But as Wise”

That many Christians stumble into sin is understandable. One can predict the fall because of the foolish conduct in which they are engaged. Here are some areas of concern which manifest that some are not walking circumspectly; they are walking foolishly.

1. In choosing their friends. The Scriptures warn us of the influence of our companions on our lives.

He that walketh with wise men shall be wise: but a companion of fools shall be destroyed (Prov. 13:20).

Whoso keepeth the law is a wise son: but he that is a companion of riotous men shameth his father (Prov. 28:7).

I have not sat with vain persons, neither will I go in with dissemblers. I have hated the congregation of evildoers; and will not sit with the wicked (Psa. 26:4-5).

Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful (Psa. 1:1).

Brother Irven Lee wrote of the impact of one’s companions on his future happiness in his book Good Homes In A Wicked World.

A young man will choose a wife from the crowd with whom he associates. If he is pure and clean and if his associates are pure and clean, then he will choose one for his life’s companion who is worthy to share his life. If, on the other hand, he is vulgar and cheap and his constant associates are the same type, he will not even have the acquaintance of a good, clean, pure girl, and therefore he will have no chance to choose one for his wife. “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting” (Gal. 6:7-8). The reaping will continue for many decades after the sowing. The devil himself is the author of the idea that a young man must sow his “wild oats.” The Bible teaching is very different. It says, “Remember now thy Creator in the days of thy youth” (Eccl. 12:1). The youth, who thinks that drunkenness, fornication, and other forms of ungodliness are the smart things to do in order to be popular with the crowd, is not likely to find himself happily married when he is an adult. Such a young man is destroying all hope for a happy marriage (27).

A person is not walking circumspectly, but like a fool when he makes the devil’s children his best friends.

2. In his playing with worldliness. A person is not walking circumspectly when he plays with those things which he knows will hurt him. Take, for example, the use of intoxicating beverages. The Lord warned his children of the dangers which they pose to one’s soul. He said, “Look not thou upon the wine when it is red, when it giveth his color in the cup, when it moveth itself aright. At the last it biteth like a serpent, and stingeth like an adder” (Prov. 23:31-32). Again, he warned, “Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise” (Prov. 20:1).

Despite these warnings, some Christians dally with sin, acting foolishly, not walking circumspectly. They are like foolish children who play with a rattlesnake and then act surprised when it bites them. These Christians want to “social drink” at the Christmas office party, have a martini with their lunch, and keep a six-pack of beer in the refrigerator. They cringe every time the preacher condemns social drinking. They argue that drinking is not wrong so long as a person does not get drunk, ignoring the teaching of 1 Peter 4:1-3 (which condemns drinking other than drunkenness) and the warnings of the dangers of intoxicating beverages. They tell themselves that they can handle their beer because they do not get drunk. Such men are not walking circumspectly as the Lord commanded; they are walking foolishly.

Another manner in which men show virtually no wisdom in their conduct is with reference to sensuality. Our age is consumed with sex; every deviant practice from fornication to homosexuality is commonly practiced. Yet there are some Christians who want to see just how close they can come to committing immorality without actually stumbling. They walk without circumspection; they walk as fools when they so act. I refer to those who practice various forms of lascivious behavior – things which stir the sexual passions. These Christians want to dress in immodest attire in public, wearing skin tight blue jeans, low cut blouses, shorts, or bathing suits. Not only do they wear such garments, they visit places where such immodest dress is common place the crowded beaches. Frequently, these same Christians will go to the dances which further stir their sensual passions. (The dancing of our age has gotten so sensuous that even the Hollywood producers call some of it “dirty dancing.” But there are still some Christians who say they see nothing wrong with dancing.) When they go on dates, they go to isolated places where they engage in heavy petting for hours. Is this circumspect conduct? This is the conduct of fools who are making little effort to guard themselves against the devil’s temptations. We are not surprised when those who act so foolishly fall into fornication and unwanted pregnancy.

Conclusion

I am confident that you can think of other areas where a Christian could avoid sin if he would give a little more forethought to the temptations of the devil if he participated in a given activity. As a person matures as an adult, he begins to see the dangers attendant with various forms of conduct; similarly, as a person matures as a Christian, he becomes more aware of the temptations of the devil which are associated with various activities. The text before us commands us to keep our eyes open to the devil’s temptations, using wisdom to avoid those kinds of conduct which tempt us to sin. Are you walking circumspectly?

Guardian of Truth XXXV: 22, pp. 674, 694
November 21, 1991

By Ron Daly

The New Testament teaches that worship must be “in spirit and truth” (Jn. 4:24). Worship, from the Greek proskuneo, is the respect, reverence, adoration, obeisance, or homage that we render to God by means of specific acts. When we survey the New Testament, we find that the Lord’s people in the first century, under apostolic guidance, engaged in the following specific acts: (1) apostolic teaching and preaching (Acts 2:42; 20:7); (2) the eating of the Lord’s supper also called the “breaking of the bread” (Acts 2:42; 20:7; 1 Cor. 11:23-34); (3) praying to God through the Lord Jesus (Acts 2:42; 12:5; Eph. 6:18-20); (4) placing a sum of money into the treasury on the first day of every week (Acts 2:42; 1 Cor. 16:2; 2 Cor. 8,9); and (5) the singing of psalms, hymns, and spiritual songs (Eph. 5:19; Col. 3:16; Heb. 2:12).

Worship which is “in spirit and truth” occurs when the participant is aware of the following elements: (1) the proper object of worship – God, “God is spirit: and those who worship him”,- (2) the proper acts – implied by the word for worship, proskuneo; (3) the proper attitude, mental cognizance, disposition, and state of mind – “in spirit”,(4) the proper standard, pattern, and instructions – “and truth. ” This possibly implies “with proper motives” (Jn. 4:24; cf. Phil. 1:18). All of the aforementioned elements must be present in each of the acts of worship in order for the worship to be acceptable to God. “Music” is an element of our worship, and the New Testament teaches the following facts regarding the “music” we offer unto God and for the benefit of the saints:

First, we are “teaching and admoinishiing” as we sing (Col. 3:16). “Teaching and admonishing” (didaskontes kai nouthetountes), are two plural present participles, showing that the actions enjoined occur as “the word of Christ dwells in you richly.” It is “the word of Christ” which is the instrument used in the teaching and admonishing! To teach is to instruct or impart information, and to admonish is to warn. It is, therefore, imperative that the songs we sing express scriptural sentiments. We must vigorously insure that the truth is sung as well as preached! No song should be sung on the basis of melody and rhythm alone. The legitimate criterion by which we determine the worth of a song is, whether or not it is true to the word of God.

Second, we are told who is to sing unto God and the saints in worship. “Teaching and admonishing one another” (Col. 3:16), “speaking one to another,” (Eph. 5:19) are expressions which include all those addressed and exclude none of the ones addressed. The pronoun heautois in (Eph. 5:19) is dative masculine plural, and the term heautous (Col. 3:16) is accusative masculine plural. Both pronouns are used in both texts with present active plural participles, demonstrating that one or several are not told to sing (1) to the saints, (2) for the saints, or (3) instead of the saints, but each one is to sing with the saints. Whenever God issues a command and stipulates who is to perform it, none less than those whom God has specified are excluded. The same ones who are to do the “teaching and admonishing” are to do the “singing,” and the “teaching and admonishing” are to be going on as those who are singing are “allowing the word of Christ to dwell in them.”

Third, we are told what kind of songs we are to sing: “psalms, hymns, and spiritual songs.” A psalm is a pious song, a hymn is a sacred song in which God is praised, and a spiritual song is a song relating to spiritual things. The kinds of songs specified by God disallows Blues, Bluegrass, National patriotic songs, Rock-N-Roll, Country and Western, songs with empty repetition, and songs teaching error.

Fourth, we are told how we are to sing, “with your heart to the Lord.” We must sing heartily, with great emotion and understanding. Though we may not be the most professional artistic performers on earth, we can be among the most lively.

Fifth, we are told what kind of music we are to offer to God, “singing and making melody with the heart.” We are to offer only one of the two kinds known – vocal. And this vocal music is to be a certain kind, namely speaking and singing, not whistling, humming, or any other unintelligible vocal sounds! Mechanical music in New Testament worship is unauthorized. God the Father’s plan does not include it, Jesus Christ his Son did not shed any of his precious blood for it, nor did he execute a plan that mentions it. The Holy Spirit did not reveal a message that teaches the use of it. The apostles of Christ did not preach a gospel that allows its use in worship, nor did any congregation under apostolic guidance use it instead of singing or as an accompaniment to the singing! Therefore it cannot be right and pleasing to God.

Mechanical music in worship violates the following: (1) The clear distinction of the covenants. Most of those who participate in its use appeal to the Old Covenant for authority, ignoring the fact that we are bound by the precepts and edicts of the New Testament. (2) God’s silence. The Lord has simply not authorized us to use it by direct statement, approved apostolic example, or implication. (3) The separation of human and divine legislation. Many use it on the dangerous assumption that it does not matter what God’s will is. As they presumptuously think, God will accept human admixture with the divine will. It would do them well to consider “Nadab and Abihu, the sons of Aaron” (Lev. 10:1-2). Man has no right whatsoever to alter God’s word, nor may we substitute our own will and expect God to be pleased.

May God be our ruler, his word our guide, his Son’s obedient life our model, and his home our eternal abode on the last day.

Guardian of Truth XXXV: 22, pp. 677-678
November 21, 1991

By Lewis Willis

Is there anyone who would deny that life imposes upon us many burdens? Sometimes we are frustrated by them. Occasionally someone is broken by them, i.e., they are overwhelmed with burdens which break their spirit. It often appears that some try to ignore their own burdens, and they certainly do not want to be troubled by the burdens of others. It is not unusual to see someone borrow burdens from others quite unnecessarily and fruitlessly. Christians recognize and accept the fact of burdens and seek to use them to develop strong character that will not only sustain us, but will enable us to assist others.

The Bible discusses burdens, and it identifies three different kinds of burdens. This article will discuss these different Bible views of burdens.

1. There are burdens we must bear alone. These are personal burdens which we, and we alone, must accept and discharge. One of the truly amazing developments in our time is the attitude that I can look to the government and the government will take care of me. There are times and circumstances where governments sustain an obligation to help temporarily. However, each one individually must accept the responsibility for providing his own needs and those of his family (1 Tim. 5:8). No society will ever reach optimum effectiveness until the members of that society accept the obligation to “carry their own weight.” The duty is set forth in the New Testament in these words, “For every man shall bear his own burden” (Gal. 6:5).

What are some of these personal burdens which we must each bear alone? The material necessities of life obviously fall in this category. However, there are great spiritual burdens that are unique. Every person bears alone the burden of choosing between things that are right or wrong. We each bear the burden of the guilt and consequence of our sin, It is evident that the burdens of death and eternal judgment are borne by self, and self alone.

2. We must often bear the burdens of others. Paul wrote, “Bear ye one another’s burdens, and so fulfil the law of Christ” (Gal. 6:2). He further wrote, “We then that are strong ought to bear the infirmities of the weak, and not to please ourselves” (Rom. 15:1). The well-being of those around us must never become a matter of indifference, enabling us to ignore their circumstance. The Bible makes no provision which justifies selfishness in such matters. In a real, practical sense, we are our brother’s keeper (Gen. 4:9).

God expects us to strengthen each other by prayer and deeds. We are to cooperate and be at peace with each other within the church. We are to be compassionate and sympathize with those who suffer. We are to rejoice with those who rejoice. We are to comfort the bereaved. H. Leo Boles once wrote, “Make people glad you are living and they will be sorry when you are dead.”

3. There are burdens which we are to cast on the Lord. David said, “Cast thy burden upon the Lord, and he shall sustain thee: he shall never suffer the righteous to be moved” (Psa. 55:22). The Apostle Peter said, “Casting all your care upon him; for he careth for you” (1 Pet. 5:7). The simplicity of this process reflects the wisdom of God. We deliver all of our burdens into the care of God. We then do everything we can for ourselves, and accept the assistance of others when it is necessary. Having done so, we do not fret and worry ourselves, for such is useless. AD old song says, “Take it to the Lord in prayer.” When this has been done, and every human effort has been made, leave the rest with the Lord who cares for us. Why worry over something beyond our ability to handle? A Reader’s Digest quote (6/91) says, “Blessed is the person who is too busy to worry in the daytime, and too tired to worry at night.” If we will deliver our burdens to the Lord, it will deliver us from the vanities of worry and anxiety.

The Bible does not promise us that every situation we encounter will provide us with the solution we desire. Through the introduction of sin into society, human life was plagued with difficulty. Often we can work around some of these problems, and we should. We, and our friends and brethren, should work together and assist each other in achieving the best possible solution to these hardships. However, we must recognize that there are things that we cannot change. These must be delivered to God for whatever action he chooses. When these things have been done, we must accept whatever life brings. It is futile to worry and frustrate ourselves with things over which we have no control.

Guardian of Truth XXXV: 22, p. 682
November 21, 1991