Truth Magazine

By Dan King

The current climate in our nation regarding divorce and the breakup of the traditional home is not only appalling to good men and women everywhere, but is abhorrent to the God of heaven. The same general circumstance which led the Lord to say, “I hate divorce” (Mal. 2:16), surely makes him view this spiritual mess with disgust! The old prophet spoke of the altar of the Lord being covered with tears (v. 13), undoubtedly the tears of women left in the lurch, having been forsaken by their husbands once their youthfulness and beauty had dimmed. “I gave that man the best years of my life, and this is what I have to show for it,” says a woman with a divorce decree in her hand. Her story is repeated thousands of times over in this nation every year. God said of Israel’s sorry state: “The Lord hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously: yet is she thy companion, and the wife of thy covenant” (v. 14).

Admittedly, these days it can happen the other way around. Women also leave their husbands for a variety of reasons. But one will be aware, from simple observation, that most of the time it is the women who get the “short end of the stick” in these situations. They are left with children to feed and to raise, on a limited income, and are forced to live in relative poverty. Statistics show that a large segment of our population living below the “poverty line” are single mothers, many of whom are divorced and raising children alone. The children are left without fathers, or have them only on weekends, and the result here is also catastrophic. Malachi explained God’s ultimate end in the preservation of the family: “That he might seek a godly seed” (v. 15). Again, statistics prove (not surprisingly), that a majority of youthful lawbreakers come from broken homes. Our nation is on a downward slide in terms of the number of criminals and the violence of the crimes they commit, because a majority of these people have grown up in frustration and privation – the results of divorce and the hostilities that led to it.

For those of us who still care, the words of Christ in the New Testament give little consolation to the person contemplating taking this road out of marriage. In Mark 10 and Luke 16, there are parallels to those teachings about which we so often quarrel when we talk about divorce (namely Matt. 5:32; and 19:9). Here, however, there is no talk of “exceptions”; rather, the rule is stated: “Everyone that putteth away his wife, and marrieth another, committeth adultery: and he that marrieth one that is put away from a husband committeth adultery” (Lk. 16:18; cf. Mk. 10:11-12). Those people who first read these gospel accounts were not aware that there were any exceptions. They were only made aware of the rule: one man and one woman for life! I am not here denying the validity of the “exception” for adultery, as stated in Matthew 5:32 and 19:9; but I am denying that the exception is the rule! The decree of Jesus is that there is to be no divorce. We would be much better off were we to get that into our heads and our hearts. Homes would be much more stable, problems would get worked out, and children would grow up in a more nurturing environment. The result would be an improvement for the entire nation.

The Jewish scholar C.G. Montefiore commented on Matthew 5:32: “In these verses the originality of Jesus is made manifest. So far, in the Sermon on the Mount, we have found nothing which goes beyond Rabbinic religion and Rabbinic morality, or which greatly differs from them. Here we do. The attitude of Jesus towards women is very striking. He breaks through oriental limitations in more directions than one. For (1) he associates with, and is much looked after by, women in a manner which was unusual; (2) he is more strict about divorce; (3) he is also more merciful and compassionate. He is great champion of womanhood. And in this combination of freedom and pity, as well as in his strict attitude toward divorce, he makes a new departure of enormous significance and importance. If he had done no more than this, he might justly be regarded as one of the great teachers of the world” (Rabbinic Literature and Gospel Teaching, 46-47).

Montiefiore recognized from his study of Matthew 5:32 and its parallels what many people do not. Most of modern society and much of sectarian “Christianity” has forgotten just how “strict” Jesus really was on divorce. Let us not number among them. Let us marry and live with his rule in view: One man and one woman till death parts!

Guardian of Truth XXXV: 18, p. 551
September 19, 1991

By Bryan Patrick

In the first century a group of Jewish Christians became convinced that they were happier under the system of religion set forth in the law of Moses than they were with the religion of Christ. As a result of this, an inspired man wrote the epistle which we call “Hebrews” to them to convince them that the way of Christ is superior to the way of Moses. In one large section of the book (4:14-8:6) the author discusses the fact that Jesus is our high priest and that his priesthood is superior to the Levitical priesthood of the Law of Moses. Let us study this priesthood of Jesus, centering our study around this particular section of Hebrews. From this section we learn about Jesus’ particular qualifications to be our high priest, why his priesthood is superior to that of the Levites, and the ease with which we can approach God as a result of this priesthood.

The qualifications of a high priest are related to the work which he performs. Hebrews 5:1-3 says, “For every high priest taken from among men is appointed on behalf of men in things pertaining to God in order to offer both gifts and sacrifices for sins; he can deal gently with the ignorant and misguided, since he himself also is beset with weakness; and because of it he is obligated to offer sacrifices for sins, as for the people, so also for himself.” A high priest was to aid and support the people in the discharge of their religious duties by offering sacrifices for their sins and being able to discern sins of ignorance from presumptuous sins. This duty requires a knowledge of man’s needs and an intimate understanding of his ways. Jesus is qualified to be our high priest from this standpoint. He lived as a man, and is thus able to “sympathize with our needs” because he “has been tempted in all things as we are, yet without sin” (Heb. 4:15). While here on this earth he prayed to God as we do, offering prayers asking God to fulfill certain needs (supplications). These prayers were made with “loud crying and tears” because he was suffering, a suffering he did not have to endure because he was equal to God. However, he obeyed God from the heart and experienced this torture (5:7,8). Jesus also did not take upon himself the duty of high priest, but was appointed by God, just as the descendants of Levi were appointed to the priesthood under the Old Law (5:3-5).

The writer of the Hebrew epistle needed to convince these Jewish Christians that they would be deprived if they returned to the Law of Moses because the priesthood of Christ is superior to the Levitical priesthood. Jesus is declared by God to be a “priest forever after the order of Melchizedek” (Heb. 5:6, 10) because he is a king and priest as Melchizedek was. Melchizedek was the king of Salem and a priest of God (7:1). As Abraham returned from a victorious battle in Genesis 14, he met Melchizedek and Melchizedek blessed him. Abraham then apportioned a tenth of all of his battle spoils to Melchizedek, just as the Levitical priests collected a tenth from the people of Israel. In a sense, Levi himself paid a tithe to Melchizedek because he is a descendant of Abraham. Therefore, the priesthood of Christ is superior to that of Levi because Christ’s priesthood is after the order of Melchizedek. The author of the epistle goes on to say that we cannot be perfected through the priesthood of the Old Law, so we need a new priesthood. This new priesthood is unchanging because Christ is eternal, while the priesthood under the Law had changing faces because of physical death. This unchanging priesthood was confirmed with an oath (7:20,21) and enables Christ to continually intercede on behalf of all who come to the Father through him (7:24, 25). Moreover, Christ does not have to offer sacrifice for his own sins for he had an immaculate character while on earth, and he does not have to continually offer sacrifices for our sins because he took care of that once for all with his sacrifice on Calvary (7:26-28).

With such an excellent priesthood, there is no reason for one to desire a return to the old ways of the Law. Instead, we should be bold and with confidence draw near to the Father through Jesus and receive mercy and grace to help in time of need, because we have a great high priest who has passed through the heavens, Jesus the Son of God (Heb. 4:14-16).

Guardian of Truth XXXV: 18, p. 548
September 19, 1991

By Edward O. Bragwell, Sr.

Fresh on the heels of an astounding victory at Jericho, the young Israelite nation, under Joshua’s leadership, focused on the next objective in their campaign to capture Canaan – the land promised by Jehovah. Ai, a small town, was next on the list. Upon their return, the men sent to spy out Ai advised Joshua to send only two or three thousand men against Ai “for the people of Ai are few” (Josh. 7:3). The men of Ai turned the battle into a rout, chasing the Israelites back to where they came from, striking down thirty-six men in the process, almost completely demoralizing Joshua and Israel.

Joshua could not understand why God would bring them over the Jordan only to be destroyed by the Amorites. He poured out his heart to the Lord about the matter. Then the Lord revealed the reason for this defeat. Achan had taken spoils from Jericho, which were forbidden of the Lord, and had hidden them among his stuff. This sin had to be corrected before God would permit Israel to continue her conquest of the promised land. Achan, his family, and his livestock were stoned and burned along with the rest his goods. What a price to pay for one sin.

After the matter was corrected, Israel, with the guidance and help of God, defeated Ai. (Read Joshua 7 and 8.)

Achan’s case illustrates the power of sin. His sin caused a whole nation to suffer. “But, that was back then,” says someone, “what about now?” The Hebrew writer compares sin back then and now: “For if the word spoken through angels (during the Old Testament era, see 1:1-eob) proved steadfast, and every transgression and disobedience received a just reward, how shall we escape if we neglect so a great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard him” (Heb. 2:2-3, read also Heb. 10:28,29).

The case of Achan refutes three popular myths about sin.

Myth: One sin won’t hurt.

How often have you heard it said that it won’t hurt to do it just this one time – “it,” meaning whatever sin is under consideration at the time? Achan’s one sin hurt him greatly, along with his family, his nation and the cause of his God.

One sin does hurt. “For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all” (Jas. 2:10). Eve’s one sin brought death to the whole world. Moses’ one sin caused him to miss Canaan (Num. 20:7-13). Nadab and Abihu’s one sin cost them their lives (Lev. 10), as did Uzzah’s (2 Sam. 6:1-8) and Ananias and Sapphira’s (Acts 5). The rich young ruler only lacked one thing to inherit eternal life (Lk. 18:22-23), but lacking that one thing caused him to go away sorrowful. Simon the Sorcerer was said to be “poisoned by bitterness and bound by iniquity” after committing one sin (Acts 8:23).

One who thinks that one sin will not hurt needs to be aware that one sin may very well be a launching pad for many other sins.

Joseph’s brethren became envious of him. This fostered a hatred to the point they could not even speak peaceably to him. This was followed by conspiracy and bodily harm. They sold him into slavery; and, to cover up their crime, they lied to their father (Gen. 37).

David, a man after God’s own heart, looked on a woman to lust after her. This led to fornication. Then, in a futile effort to cover his sin, he resorted to treachery and finally had the woman’s husband killed (2 Sam. 11). Did his one sin hurt? He wrote, “My sin is always before me” (Psa. 51:3).

Apostasy from the Lord is taken one step at a time. Paul urges Timothy to preach so as to prevent apostasy, then explains why the urgency by showing how apostasy progresses. First, “they will not endure sound doctrine.” Such people begin their downward slide into apostasy by becoming annoyed at sound preaching – preaching that truly reproves, rebukes and exhorts. Secondly, “they will heap up for themselves teachers” to scratch their itching ears. They will seek and find teachers to teach it their way – more pleasing to the car and less negative toward sin. Thirdly, they will turn their ears away from the truth and be turned aside to fables. Going, going, gone! They have completed the plunge into apostasy. But, where did it start? When they took the first step of not enduring sound doctrine.

Each sin that one does weakens his resistance to the next one until he finally develops a seared conscience.

Myth: One’s sin is nobody’s business but his.

Achan’s sin affected the entire nation. It hindered their progress in capturing Canaan. His sin caused all the children of Israel to be rebuked: “But the children of Israel committed a trespass regarding the accursed things” (Josh. 7:1); “Israel has sinned, and they have transgressed My covenant which I commanded them” (Josh. 7:11). This sin caused the whole nation to suffer defeat: “Therefore the children of Israel could not stand before their enemies” (Josh. 7:12). Achan’s household was gravely affected by his sin (Josh. 7:24).

The fornicator of 1 Corinthians 5 affected the whole church. Paul asked, “Do you not know that a little leaven leavens the whole lump?” While it may be true that some sins, because of their personal nature, only hurt the individual and his relationship to God, all too often an individual sin has a way of hindering the gospel of Christ and hurting other members of one’s family and/or congregation.

Myth: One can keep sin hidden.

Achan probably thought that he had done a pretty good job of hiding his ill gotten gain. It was hidden in the earth in the midst of his tent – in the privacy and safety of his own home. God knew it all along and ultimately all Israel found out about it. Every diligent Bible reader today also knows about it.

Moses warned the children of Israel: “be sure your sin will find you out” (Num. 32:23). One can never sin and rightly feel secure in the belief that no one will ever know. There are too many ways for even secret sins to become known for one to depend on the protection of secrecy. We once heard the story of two preachers, traveling far away from home, stopping at a tavern and deciding to have a little drink. After all, they were so far away from anyone who knew them that their secret sin would never be known. Since no one knew them or that they were preachers no harm would be done. As they were about to leave they got into a mild argument about who would pay the bill. While they were discussing the matter, the bartender leans over and says, “That’s all right fellows, we don’t charge preachers in here.” No, my friend, do not count on your sins remaining hidden.

Sin is never hidden from God: “And there is no creature hidden from his sight, but all things are naked and open to the eyes of him to whom we must give account” (Heb. 4:13).

More often than we may realize our sin is not hidden from others. When Moses killed the Egyptian, “He looked this way and that way, and when he saw no one, he killed the Egyptian and hid him in the sand. ” Still the thing was known (v. 14). We may be more transparent than we think. We may be seen when we are not aware of it. But, if no one on earth ever knows – God knows and will judge us according to the works done in the body, whether good or bad (2 Cor. 5:10).

One sin, not repented of, can make a big difference. Let us not have any illusions about it. Just one sin does hurt. Just one sin may very well hurt someone else. Just one sin may very well be found out by others. It is already known by the Lord, for sure. Let us be careful. Strive to avoid even one sin. When we do sin, we need to correct it immediately, to minimize the damage it can do to ourselves and others.

Achan, his family, and all Israel suffered from a sin that Achan thought he had carefully concealed. We should not go and do likewise.

Guardian of Truth XXXV: 17, pp. 526-527
September 5, 1991

By Paul K. Williams

Occasionally I read an article in which elders are taken to task because they do not answer when preachers write to them asking for support. The authors of these articles seem to assume that elders are under an obligation to answer, even when it is not possible for that church to give support to the preacher.

During my 23 years in South Africa I have made a number of appeals for support. I have received a wonderful response and my needs have always been met. I thank God and the brethren for the love they have shown for the preaching of the gospel to the whole world.

In making these appeals, I expected the ones who decided to help me to communicate with me, and this is what happened. I received some replies from those who wished they could help but could not, and those were always encouraging. But I did not expect every church to take the time and spend the money to write me their regrets. I can see no reason why they should, and they have better things to do with their time. It takes a lot of time to answer letters, and it is my understanding that churches receive quite a few appeals for help. It is a proper use of time to reply to those whom the church can help.

Because we preachers do not know which churches can be expected to help and which cannot, we usually send out a large number of letters. This is why churches are burdened with such a large number of appeals. I cannot think of a better system of reaching the churches which may be interested, but it is asking a lot to expect all those churches to reply who are not going to help.

Let’s be charitable, brethren, and put ourselves in the position of those elders who are burdened with countless spiritual problems. It seems ungrateful to complain when they do not reply to every appeal they receive.

Guardian of Truth XXXV: 17, p. 524
September 5, 1991