Truth Magazine

By Donald Townsley

Introduction:

1. Summer brings some temptations to Christians that they don’t face to the same degree at other times of the year.

2. We think it well to deal with some of these temptations and sins because Satan is going to use every device he can to destroy us (2 Cor. 2:11; 1 Pet. 5:8).

Body:

I. Immodest Dress.

A. The Problem:

1. In today’s society both men and women go as bare as they can possibly go without being completely nude!

2. Immodest dress is treated as being a human right – the right of men to look with pleasurable lust upon the woman’s figure, and the right of women to entice man’s pleasurable lust by displaying her body.

3. Examples:

a. Both men and women wear skin-tight jeans or pants that reveal every contour of the body, and shorts that are as short as they can get them!

b. Females wear mini-skirts, dresses that are cut too low in front (and back), that are too short, are too tight, that have slits showing the leg (giving a “strip-tease” view of the leg) which is very sensual and lust-exciting to the male; strapless evening dresses and sun dresses with the entire back out. (Even some of these are worn among women who profess to be Christians!)

B. What is wrong with immodest dress?

1. Dressing immodestly, by either men or women, is contrary to the law of Christ (1 Tim. 2:9,10; Gal. 5:19). The principles of modesty are taught throughout the word of God – Old and New Testament. God made “coats of skins, and clothed” Adam and Eve (Gen. 3:21).

2. The nakedness of a woman’s body excites lust in men (1 Jn. 2:16 – “the lust of the eyes”; evil desires are awakened by sight).

a. David looked on Bathsheba washing herself and lusted (2 Sam. 11:2-4). We all are familiar with the depth to which this sin led!

b. The writer of Proverbs says, “Lust not after her beauty in thine heart” (Prov. 6:25).

c. Job said, “I made a covenant with mine eyes, why then should I think upon a maid?” (Job. 31:1)

3. Jesus warned in Matthew 5:28: whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.”

4. All of us need to realize that our clothing makes a statement about us: my dress outside reveals how I am thinking inside!

5. Clothing that is too short, too tight, cut too low (front or back), or that is too revealing in any way is not indicative of godliness, and has no place being worn by those who are Christians, men or women! (Gal. 5:19)

C. Questions about dress that women need to ask themselves:

1. Can I stand, walk and sit in this garment and still be modest – not show nudity?

2. Does the clothing I have on accent certain parts of my body that would tend to excite lustful desires in men?

3. Does my dress stir admiration and respect for me, or does it stir lascivious thoughts?

4. Does the clothing I have on dull the destructive powers of temptation in those who look upon me?

5. Does my dress leave the impression that I am lacking in character? Dress advertises character or the lack thereof (Tamar, Gen. 38; the attire of a harlot, Prov. 7:10).

6. What kind of influence will the clothing I wear have on those who are outside of Christ?

II. The Temptation to Look and Lust (“the lust of the eyes,” 1 Jn. 2:16).

A. Everywhere we go we are confronted with both men and women who are almost nude!

B. Men and women have very strong sexual desires which can be aroused by viewing the unclad (or scantily clad) bodies of the opposite sex, if complete self-control is not exercised (1 Cor. 9:27).

C. Jesus warns about mental adultery.

1. Matt. 5:28: “. . . whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.”

2. Matt. 15:19: “For out of the heart proceed evil thoughts,. . . adulteries, fornications.”

3. Mark 7:20-21: “. . that which cometh out of the man, that defileth the man. For from within, out of the heart of men proceed evil thoughts, adulteries, fornications.

D. What is mental adultery?

1. To look to develop fantasies of conquest; to picture situations in the mind; to think adultery with a person to the point that if the opportunity were presented you would commit the physical act.

2. To look with an intentional and conscious desire to gratify the lust of the heart; to view a women to feed lustful desires.

E. Job tells us how to keep from committing mental adultery (Job 31:1). We must control our thoughts.

F. How to control our thoughts.

1. Confess all lustful thoughts to God (1 Jn. 1:9).

2. Ask God for help with temptation (Matt. 26:41; 1 Cor. 10:13), and determine in mind that you are going to take advantage of the way of escape when temptation does come.

3. Bring into captivity every thought to the obedience of Jesus Christ (2 Cor. 10:5).

4. Hide the word of God in your heart (Psa. 119:11). Avoid going to places where there will be nudity.

a. Do not attend/rent movies or watch TV that is filled with nudity, petting and fornication.

b. Most movies today are filled with this kind of thing. If you find yourself in such, walk out; turn it off!

III. Mixed Swimming.

A. Many Christians who enjoy swimming will be tempted to go to the beaches or public swimming pools. The attire that is worn at the beach/swimming pools is designed to expose as much of the body as the law will allow, and the law allows a lot! This is no place for a Christian!

B. Mixed swimming is a lascivious practice – it produces lewd emotions (Gal. 5:19).

C. Those who engage in mixed swimming become a stumbling block to others (Matt. 18:6,7).

1. Bathsheba became a stumbling block to David by being undressed (1 Sam. 11:2-4: “the lust of the eyes,” 1 Jn. 2:16).

2. Women today do the same when in bikinis, bathing suits, etc.

IV. Petting.

A. Summer nights provide a great temptation for young people to park and “pet.” (By “Petting” I mean kissing, embracing, and the fondling of the body.)

B. When people “pet” they arouse lustful passions and the act of petting becomes a lascivious act (Gal. 5:19; 2 Tim. 2:22).

1. Petting is just as sinful as fornication (Gal. 5:19).

2. One is not fleeing fornication and youthful lusts when he or she engages in petting (1 Cor. 6:18; 2 Tim. 2:22).

3. No one has the right to stir passions that he has no lawful right to fulfill.

4. Petting is an act intended only as preparation for the marriage bed (Heb. 13:4).

C. A great number of people who start out petting eventually go all the way and commit fornication! This is the great danger of engaging in petting – strong passions are aroused that are difficult to control!

D. One’s best defense is to determine never to begin this lascivious practice.

1. Young woman, allow no young man to “pet” with you! Allow no one to handle your body! Keep yourself pure in every way for one man, the man you will marry. You will be happy that you did!

2. Young man, keep your hands off the bodies of young women! They do not belong to you – you have no right! Be able to present yourself to your bride as pure as you want her to be!

Guardian of Truth XXXIII: 13, pp. 399-400
July 6, 1989

By David A. Padfield

Many passages in the New Testament plainly demonstrate the necessity of water baptism for the remission of sins. We use verses like Mark 16:16 and Acts 2:38 frequently in our preaching because they are so simple to understand. Yet, there are other verses which teach the same thing and we sometimes shy away from using them. I am afraid John 3:5 falls into this last Category.

In John 3:5 Jesus told Nicodemus, “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.” There is one birth under discussion in this passage and it consists of two parts: water and Spirit. Maybe it is the word “Spirit” that scares some people off.

Several years ago I had a debate with a Baptist preacher and used this passage as one of my affirmative arguments. My opponent tried to “drain” the water out of this verse by claiming “water” and “Spirit” referred to the same element. He said, “I think the simplest and most accurate rendering would be ‘Except a man be born of water’ and take the word kai (and) to mean ‘even,’ so it would read, ‘Except a man be born of water, even the Spirit.’ And that puts the Spirit in apposition with water, meaning the same thing.”

“And” or “Even”?

My opponent’s argument was not entirely new. John Calvin taught the same thing. The Greek word kai (and) is a conjunction and is sometimes translated “even.” For example, in Luke 10:17 we read, “Then the seventy returned with joy, saying, ‘Lord, even the demons are subject to us in your name.”‘ But is this the way it should be translated in John 3:5? I checked 18 different translations of John 3:5 and could not find anyone who rendered this verse as “water even Spirit.” Many of these translations were produced by Baptists and used in their colleges.

The Analytical Greek New Testament was published in 1981 by Baker Book House, It was compiled by Timothy and Barbara Friberg. To explain it simply, they put the Greek text of our New Testament into a computer and asked it to do a grammatical analysis. The entire Greek text was then printed out and a “grammatical tag” was placed under each word to show what part of speech it was. Not only were nouns, verbs and prepositions indicated, but also case, gender, person and number. The tag under the word kai in John 3:5 shows it to be a connective conjunction,, not an adverb, and should therefore be translated as “and.”

Voice of Scholarship

While not everyone will find use for the following quotations, I believe it is profitable to note the comments of several prominent Greek scholars regarding the proper translation of John 3:5. Many of these men served on the translation committees of the Bibles we use today. Though I do not like the way some of these men expressed themselves, they all point out the two elements of the new birth: water and Spirit.

Henry Alford: “There can be no doubt, on any honest interpretation of the words, that ‘born of water’ refers to the token or outward sign of baptism – ‘born of spirit’ to the thing signified, or inward grace of the Holy Spirit. All attempts to get rid of these two plain facts have sprung from doctrinal prejudices, by which the views of expositors have been warped. Such we have in Calvin” (Alford’s Greek Testament, Vol. 1, p. 714).

W. Robertson Nicoll: “To remove as far as possible the difficulty of Nicodemas as to the poz (how, dp) of the new birth our Lord declares that the two great factors in it are ‘water’ and ‘spirit'” (Expositors Greek Testament, Vol. I, p. 713).

Marvin R. Vincent: “The exposition of this much controverted passage does not fall within the scope of this work. We may observe, 1. That Jesus here lays down the preliminary conditions of entrance into His kingdom, expanding and explaining His statement in ver. 3. 2. That this condition is here stated as complete, including two distinct factors, water and the Spirit. 3. That the former of these two factors is not to be merged in the latter; that the spiritual element is not to exclude or obliterate the external and ritual element. We are not to understand with Calvin, the Holy Spirit as the purifying water in the spiritual sense: ‘water which is the Spirit.’ 4. That water points definitely to the rite of baptism, and with a twofold reference – to the past and to the future” (Word Studies in the New Testament, Vol. 2, p. 91).

B.F. Westcott: “It can, then, scarcely be questioned that as Nicodemus heard the words, water carried with it a reference to John’s baptism, which was a divinely appointed rite (i,33), gathering up into itself and investing with a new importance all the lustural baptisms of the Jews.”

A.T. Robertson: “We are puzzled by the placing of ‘water’ here before ‘Spirit’ as a necessity to entering the Kingdom of God. But Nicodemas was troubled about ‘Spirit.’ He was thinking only of the physical birth. On the whole it is profitable that by ‘water’ Jesus refers to baptism. John the Baptist preached repentance and practiced the baptism of those who confessed their sins” (Minor Characters in the New Testament, p. 6).

John R. Graves (Noted Baptist Preacher): “If brother Vaughn convinced us that born of water refers to anything but the baptism of one previously born of the Spirit, we never knew it, and we would have owed it to him and to our readers. It means nothing else, and no Baptist that we ever heard or read of ever believed otherwise until A. Campbell frightened them away from an interpretation that is sustained by the consensus of 0 scholars of all denominations in all ages” (The Tennessee Baptist, p. 5, October 30, 1886).

What Is the “Spirit”?

What role does the Spirit have in the new birth? God used the agency of the Holy Spirit to reveal his word unto man. “Prophecy never came by the will of man, but holy men of God spake as they were moved by the Holy Spirit” (2 Pet. 1:21). Paul goes into great detail in 1 Corinthians 2:7-13 explaining how the Spirit revealed the message of God unto the apostles.

When Jesus commands us to be “born of water and of the Spirit,” he has reference to the waters of baptism joined with our obedience to the Spirit revealed word. This passage is much easier to understand in the light of a few other passages. Please note the chart below titled “Some Parallels.” I do not know who drew this chart originally, but I have used it in two debates with Baptist preachers.

Some Parallels

John 3:5	1 Cor. 12:13	Eph. 5:26	Titus 3:5
born of water	baptized	washing of water	washing of regeneration
born of Spirit	by one Spirit	by the word	renewing of Holy Ghost
enter into the kingdom of God	into one body	sanctify and cleanse it	saved

Ephesians 5:26 says Christ died for the church “that he might sanctify and cleanse it with the washing of water by the word.” Here the “washing of water” has reference to baptism. The phrase “by the word” has to refer to the word revealed by the Spirit.

In Titus 3:5 we find that salvation is “not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost.”

Another parallel is found in 1 Corinthians 12:13, “for by one Spirit we are all baptized into one body.” Both water (baptism) and Spirit are found here. In John 3:5 they are said to be necessary to “enter the kingdom of God.” Paul told the Corinthians these same elements would put us into the “one body.” This body is the church (Col. 1:18).

James sums up the whole discussion in James 1: 18, “of His own will begat he us with the word of truth.”

Guardian of Truth XXXIII: 14, pp. 419-420
July 20, 1989

By Irvin Himmel

Fools mike a mock at sin: but among the righteous there is favor” (Prov. 14:9).

Four important lessons are now pointed out, all of them suggested in this text.

Sin A Reality

The Bible depicts sin as a reality, not a myth; it exists in actuality and is not a mere figment of the imagination.

Sin separates people from God (Isa. 59:1,2). Sin is found among Jews and Gentiles alike (Rom. 3:23). Sin is deceitful (Heb. 3:13). Sin leads to death – eternal separation from God (Rom. 6:23). To deny that sin is a reality and that one’s own life has been touched by it is to make God a liar (1 Jn. 1:8-10). Christ is the Lamb provided by God to take away sin (Jn. 1:29).

Some Mock Sin

To “mock” is to scoff, scorn, or deride. Many people scoff at sin.

(1) Sin is the subject of much testing. A lot of folks, some young and some old, laugh about sin. Instead of mourning, they make jokes about vile and vulgar acts; instead of sorrowing for wickedness, they laughingly indulge in evil; instead of showing remorse and regret for sin, they amuse themselves in violations of divine law; instead of repenting and being ashamed of iniquity, they see sin as something funny. “Against whom do ye sport yourselves? Against whom make ye a wide mouth, and draw out the tongue?” (Isa. 57:4) Those who jest about sin and wallow in wickedness are in effect ridiculing God who views sin as offensive.

Sin is tolerated rather than opposed., Some have become so lenient toward evil that it no longer bothers them. Nothing makes them blush. Some in Jeremiah’s day were like that. “Were they ashamed when they had committed abomination? Nay, they were not at all ashamed, neither could they blush: therefore they shall fall among them that fall: at the time that I visit them they shall be cast down, saith the Lord” (Jer. 6:15). In the words of Alexander Pope there is a warning:

Vice is a monster of such deadly mein,

That to be hated, needs but to be seen;

But seen too oft, familiar with her face,

We first endure, then pity, then embrace.

(3) Sin hardens hearts beyond repentance. There are people who first mocked at sin to conceal their guilt. Outwardly, they were laughing and jesting while inwardly miserable. But their seared consciences are now pretty much deadened. The words of Isaiah the prophet accurately described them: “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! ” (Isa. 5:20)

The mockery of sin does not change its reality. Jesting about sin makes it no less damaging and deadly. Laughter over wickedness does not cover transgressions as they are viewed by the Lord. The hardening of the heart through continued making sport of sin only makes the sinner incorrigible.

Perhaps some. think it is smart to jest and mock at sin, “But he that makes a sport of sinning, will find it no sport to suffer the vengeance of an eternal fire” (A. Clarke). “. . Weep and howl for your miseries that shall come upon you” (Jas. 5:1).

Scoffers Are Fools

“Fools make a mock at sin.” How great a fool is the person who belittles the reality of sin, plunges deeper and deeper into iniquity, and rejects all efforts to turn him to a pure and noble life.

To mock at sin is to cast aside both reason and revelation, making oneself void of understanding.

Just as one who denies God is a fool (Psa. 14:1), and one who despises wisdom and instruction is a fool (Prov. 1:7), and one who trusts in riches is a fool (Lk. 12:15-20), so one who scoffs at sin is a fool!

The Righteous Find Favors

While fools make mockery of sin, “among the righteous there is favor.” “The contrast here is between fools who carelessly engage in sin while good people find acceptance with God by responsible living” (Robert L. Alden).

To find favor with God one must turn from sin and do right. “A good man obtaineth favor of the Lord: but a man of wicked devices will he condemn” (Prov. 12:2). “For thou, Lord, wilt bless the righteous; with favor wilt thou compass him as with a shield” (Psa. 5:12).

Finding favor with God demands that we fear him and work righteousness (Acts 10:35). The purpose of the gospel is to inform of God’s plan of righteousness. When one learns what he is required to do, to be saved from his sins, he must believe and obey. In humble submission to God’s will we are brought into divine favor.

Guardian of Truth XXXIII: 13, p. 403
July 6, 1989

By Frank Jamerson

God, through Ezekiel, said, “Behold, all souls are Mine: The soul of the father as well as the soul of the son is Mine: The soul who sins shall die” (Ezek. 18:4, NKJV). Most readers of this article will agree that children do not inherit the sins of the father, but do we agree that the father does not inherit the sins of his children? Do we agree that righteousness, as well as sin, is not inherited? Why is it that faithful parents have children who never obey the gospel, or have children who fall away? Why do unfaithful parents sometimes have children who become faithful Christians? The answer to these questions is found in the fact that children have free will.

Individual Accountability

Children inherit physical, social and maybe mental characteristics from their parents, but not sin or righteousness. Paul said that all are “the offspring of God” (Acts 17:29), and that “we have had human fathers who corrected us, shall we not much more readily be in subjection to the Father of spirits and live?” (Heb. 12:9) The fact that our spirits come from God, and not from our parents shows that we do not inherit sin from our parents.

Ezekiel said that a just man may “beget a son who is a robber or a shedder of blood, who does any of these things and who does none of these duties, but has eaten on the mountains or defiled his neighbor’s wife; . . . His blood shall be upon him” (not upon his father) (Ezek. 18:10, 11, 13).

There are many Bible examples of righteous men who had unrighteous children. Eli had corrupt sons (1 Sam. 2:12-24), David, the man after God’s won heart, had a son who rebelled and tried to overthrow his own father (2 Sam. 15), and righteous king Hezekiah, who was granted fifteen extra years to live, had one of the most corrupt sons who ever ruled in Judah (2 Kgs. 20:6; 21:1-6). In the New Testament, the father of the prodigal son was not blamed for the sin of his son! In fact, the father represents the attitude of God, who has “nourished and brought up children, and they have rebelled against Me” (Isa. 1:2). Those who have been Christians for long, can give contemporary examples of parents who have been faithful Christians but have a child, or children who have rebelled against everything they have been taught.

Bad parents may also have good children. Ezekiel said that if a son who was rebellious to his father “begets a son who sees all the sins which his father has done, and considers but does not do likewise . . . he shall not die for the iniquity of his father; he shall surely live” (Ezek. 18:14-17). One of the wicked kings in Judah, Amon, had a son, Joash who became one of the few good kings (2 Kgs. 21:9; 22:2).

How did Ezekiel explain this? He said that “if a wicked man turns from all his sins which he has committed, keeps all my statues, and does what is lawful and right, he shall surely live; he shall not die,” but “when a righteous man turns away from his righteousness and commits iniquity, and does according to all the abominations that the wicked man does, shall he live? All the righteousness which he has done shall not be remembered; because of the unfaithfulness of which he is guilty and th sin which he has committed, because of them he shall die” (Ezek. 18:21, 24). If a righteous man can turn from his own righteousness, he can certainly turn from his parents’ righteousness! If a wicked man can turn from his own wickedness, he can certainly turn from his parents’ evil! Parent have a strong influence other their children, but children are responsible for their own decisions. The proverb, “The fathers have eaten sour grapes, and the children’s teeth are set on edge” was not true in Ezekiel’s day, and it is not true today.

The “sour grapes” proverb is dangerous from two aspects. First, children may excuse themselves for their sins because of the sins of their parents, and second, some may assume that they are righteous because their parents were righteous. We are not robots, who have been programmed to do good or bad regardless of our desires. Each person is accountable for himself before God.

What About Provers 22:6?

Parents who have children whose souls are lost, naturally wonder what they did wrong. If that is not agonizing enough, someone will remind them that Proverbs 22:6 says: “Train up a child in the way he should go, And when he is old he will not depart from it.” Like Job’s “friends,” they will say, or insinuate, “you are reaping what you have sown,” and “God exacteth of thee less than thine iniquity deserveth” (Job 4:7; 1:6).

A “proverb” is a wise saying that is generally true, but there may be exceptions to it. The wise writer said: “The fear of the Lord prolongs days, But the years of the wicked will be shortened” (Prov. 10:27). Is that always true? Have you known any wicked people who lived a long life, or righteous people who mat an early death? He also said: “Wealth makes many friend, But the poor is separated from his friend” (19:4). Are the wealthy always blessed with friends, and the poor always cursed with the lack of friends? These things are generally true, but there are exception. Children who are trained in the way of the Lord will generally continue in that way, and those who were not will generally not be interested in God, but there are exceptions! Most of you can think of exceptions. I knew a man who debated Ben Bogard, but today one of his sons is a deacon in Mr. Bogard’s denomination! I also know a man who left the Lord, but today has two daughters who have obeyed the gospel!

Parents have the responsibility to train their children, by teaching and example, in the way God would have them go. Most of us would make some changes in the things we did, if we could do it over, but we did the best we could at the time. Children are responsible for their response to that training, whether it was good or bad. In the final analysis, each individual is responsible for his own soul. The child who was not taught, has the responsibility to learn, and the child who was taught has the responsibility to apply it to himself! We parents should not take too much credit for the faithfulness of our children, nor too much blame if they go astray! “The soul who sins shall die. The son shall not bear the guilt of the father, not the father bear the guilt of the son. The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself” (Ezek. 18:20).

Guardian of Truth XXXIII: 12, pp. 388-389
June 15, 1989