Truth Magazine

After thirteen months of a bitter political battle, the impeachment hearings against our nation’s President ended with his recent acquittal. Though conducted on the political stage, it reflects the ongoing moral war. There are moral issues — serious moral issues — involved. Setting aside political preferences and views, several personal lessons can be gleaned from this national disgrace.

Our Sin Will Find Us Out

In January 1998, the President flatly denied the alleged relationship with intern Lewinsky. I confidently believe he felt no one would ever learn the details of the matter. How wrong he was!

Moses, in Numbers 32:23, reminded the tribes of Reuben and Gad and the half-tribe of Manasseh, if they failed to help their brethren settle Canaan west of Jordan, “be sure your sin will find you out.” How true that is! Our sins are fully known to God. “All things are naked and open to the eyes of Him to whom we must give account” (Heb. 4:13). Even our private sins are: “You have set our iniquities before You; our secret sins in the light of Your countenance” (Ps. 90:8; italics mine, rjb).

Sinful dispositions are manifested by our actions (Mark 7:20-23; cf. Prov. 4:23; 23:7). Sins against others become known (Matt. 18:15-17). Sometimes sin becomes known by the consequences it brings (Josh. 7:1-5, 19-21, 25). Rest assured that when we sin, it will become known — some- how, in some way.

Leadership Demands Godly Character and Morality

We have frequently heard: “Moral character doesn’t matter; what one does in private is no one else’s business as long as it doesn’t affect job performance.” Too many people have exchanged the truth for this lie (Rom. 1:25). Leadership which is not faithful in little things (private conduct) will fail in greater responsibilities (Luke 16:10; also Matt. 25:21; Luke 19:17). God has always required godly character and morality, especially from those in positions of leadership.

Kings of the Israelites were to have a copy of the law with them for reading, humility and fearful obedience, all of which would prolong their reign as king (Deut. 17:18- 20). The judges whom Jethro suggested to Moses were to be “able men, such as fear God, men of truth, hating covetousness” (Exod. 18:21). Why? So they might competently learn the law and render just verdicts in cases between Israelites. Within the church, elders and deacons are to be men of proven godliness and morality, especially needed in light of their serious responsibilities (Acts 6:1-6; 1 Tim. 3; Tit. 1:6ff; 1 Pet. 5:2-3). These examples sufficiently show that a key to effective leadership is godly morality and character; anything less is evil leaven.

Genuine Repentance

Throughout this ordeal we have been served a variety of apologies in differing tones and settings, so many, in fact, that one could question the apologist’s sincerity. The subject of genuine repentance enters the picture. So does a pertinent text — 2 Corinthians 7:6-11. This text addresses both the motivations and actions of genuine repentance.

2 Corinthians 7:10 mentions “godly sorrow” and “the sorrow of the world.” What is the difference? There is an obvious difference in that godly sorrow “produces repentance to salvation,” but the worldly sorrow “produce death.” The key term is “godly.” Sorrow towards God for sins committed is the realization of sin being an offense primarily against God, and it causes a change of mind leading to a change of actions; one ceases the sinful activity. Though he did not sin with Potiphar ’s wife, Joseph’s mindset toward sin was right: “How then can I do this great wickedness, and sin against God?” (Gen. 39:9; italics mine, rjb). Godly sorrow entails a similar perspective.

Worldly sorrow, on the other hand, thinks primarily about worldly motives and consequences. It is little concerned with spiritual considerations, if at all. It has been accurately stated that godly sorrow is sorrow that one has done wrong, while worldly sorrow is sorrow for getting caught doing wrong.

Godly sorrow leads to genuine repentance as reflected in the Corinthians’ change of heart and conduct. They had tolerated an impenitent fornicator (1 Cor. 5). Paul told them to purge this leaven from among them (v. 7). This punishment was meted by a majority of them, causing the impenitent brother to repent (2 Cor. 2:6-7). Of their repentance Paul said, “For observe this very thing, that you sorrowed in a godly manner: What diligence it produced in you, what clearing of yourselves, what indignation, what fear, what vehement desire, what zeal, what vindication! In all things you proved yourselves clear in this matter” (v. 11). Godly sorrow produces this genuine repentance. Worldly sorrow acts differently.

Worldly sorrow seeks to delay, not diligently settle matters; to conceal wrongdoing, not clear it; its indignation is toward those who seek to resolve matters, not at self for sin; no fear of consequences; vehement desire, not to correct self, but to destroy accusers; zeal to protect self and status, not to cease sin; no vindication of self, but vindictiveness towards others; persuading others to try to clear you, rather than proving one’s self clear in a matter. Surely these contrasts are familiar to us in light of recent events.

Temporal Consequences Of Sin

Sin is the “Great Separator” — it separates man from God (Isa. 59:1-2). David understood this after all the events pertaining to Bathsheba and Uriah. Until he confessed his sins, he felt the weight of those spiritual consequences in his life (see Psalms 32 and 51).

David also learned that sin has temporal consequences, a fact which society often fails to realize or acknowledge. They may be small or great, immediate or delayed, individual and/or group-wide.

 

Nathan told David the consequences of his sins (2 Sam. 12:7-15). David had “despised the commandment of the Lord, to do evil in his sight” (vv. 9, 10). Therefore he would: (1) have violence in his family’s future (v. 10); (2) experience insurrection from among his own family (v. 11a); (3) be humiliated by having his wives publicly violated (vv. 11b-12); (4) give great occasion to the enemies of the Lord to blaspheme (v. 14); and (5) cause innocent people to suffer (v. 14b). Anyone familiar with David’s life and subsequent chapters in 2 Samuel can document the fulfillment of each of these foretold consequences. Though David was forgiven spiritually (Ps. 32:1-5; 51; 2 Sam. 12:13), there were still temporal consequences to his sins.

Today people may commit grave sins and be forgiven, but still have to face temporal consequences of those sins. A murderer can be forgiven by God, but still receives civil punishment. An alcoholic (or drug addict) mother can be forgiven, but an innocent baby suffers the consequences of fetal-alcohol syndrome (or “crack baby”). A thief can be forgiven, but still pays restitution. A person in an un- lawful marriage can be forgiven of that adulterous relationship, but must leave it for repentance to come to fruition. In all of these cases and numerous others, one can be forgiven when they meet God’s terms of forgiveness, but may have temporal consequences of sin.

Conclusion

We are at a critical juncture in our nation’s history. Whenever a society allows sin to run rampant in the streets and fails to uphold righteousness and justice, then it is a reproach to that nation (Prov. 14:34). Many Americans are rightfully embarrassed about the reprehensible conduct of our President and his cohorts. It is a national disgrace. There are, however, important moral principles underlying these events. We must be sure to grasp and apply them because they are right and for posterity’s sake.

We can — by God’s power (Eph. 1:19-20) and longsuffering (2 Pet. 3:9) — affect a return to righteous- ness in our country through plain Bible teaching and consistent Christian living. God was willing to spare Sodom and Gomorrah for the sake of ten righteous souls (Gen. 18:32). Maybe he will spare America, too.

From off the Internet, via Pulpit Helps, we note the following:

The New York Times News Service reports from Rome that Pope John Paul II “has announced that in celebration of entering the third millennium of Christianity, penitents who do a charitable deed or give up cigarettes or alcohol for a day can earn an ‘indulgence’ to eliminate punishment on earth or in purgatory.”

While some Catholic officials emphasize that indulgences are linked to sincere repentance, others were embarrassed by a practice that “seems to offer a simplistic shortcut to salvation.” The Protestant Reformation was begun as a protest by Martin Luther against the sale of indulgences. Since Vatican II, the news service said, the Roman Catholic Church played down their importance.

The Pope declared the year 2000 as a holy year, and “throughout the millennial celebration believers will be offered a wider selection of ways to receive a plenary indulgence (to cancel the punishment for repented sins). In addition to traditional means, such as attendance at Mass in a designated church, they can choose an act of private sacrifice.” According to Cardinal William Baum, “this would include abstaining for at least one whole day from unnecessary consumption (e.g., from smoking, or alcohol, or fasting)” (Pulpit Helps, published by AMG Publishers, Chattanooga, TN 37422).

Well, I do not know about you, but I am certainly relieved that the present Pope was in a good humor when he issued his insignificant little puff of air. In times past, Popes have had folks seized and burned at the stake, so it was with a sigh of relief that I learned this Pope wears a white hat. Wonder if he will indulge and permit me write this article without incurring any singed clothing or powder burns (Dan. 3:15-18)?

(Before I forget, perhaps Cardinal Bill could define for us what constitutes the necessary “consumption” of cigarettes [“smoking”]. Many priests smoke and drink. Wonder how many of them will de-ash and detox for a day? Cu- ban dictator, Fidel Castro, is a friend of the Pope. Will he give up his cigar for one less day of eternal smoking?)

How many of the well-known, so called “Protestants” of our day will join with those “Catholic officials” who “were embarrassed” by the Pope’s pronouncement? Where are the voices of those who are protesting the profane and profound presumption of the Pope’s proclamation? Will they speak out and speak up? Nay, verily, they will give in and give up.

Where, too, are the voices of those, our brethren, who constantly warn us against “our traditions in the Church of Christ”? Since they denounce us for our alleged “traditions,” where are their denunciations of the Pope’s “vain jangling” and “vain babblings”? It is strange how that some of our brethren will rail against the traditions of God (weekly Lord’s supper, weekly giving, singing, etc.), yet remain silent in the face of the blatant blasphemy of papal prattle (1 Cor. 11:2, 23; cf. Acts 20:7; 1 Cor. 16:2; Eph. 5:19; Col. 3:16; 2 Thess. 2:15). Frankly, I might be more inclined to listen to their murmuring and complaining if they would speak against the Pope’s pretensions as belligerently as they revile the right ways of the Lord.

Finally, since the Pope offers less punishment “on earth or in purgatory” if one will give up drinking for a day, I wonder if the reverse will work. What about a reformed drunk, now on his way to heaven, who hankers for just one more day of drunkenness? Will the Pope offer less joy “on earth or in heaven” if he volunteers to go back to drinking, but just for “one day”? Surely, in the name of the millennium, the ol’ Pope could be as kind to the former drinker as to the present.

By Connie W. Adams

Peter said that in the suffering of Christ he did not revile or threaten his tormentors “but committed himself to him that judgeth righteously” (1 Pet. 2:23). Here the word “committed” means to entrust to one’s charge, to turn over to the object of one’s trust. Paul told Timothy to “commit to faithful men” the word which he had been taught. Paul said that God had “committed to my trust” the glorious gospel (1 Tim. 1:11). Paul had “committed unto him against that day” and urged Timothy to keep by the Holy Spirit “that good thing which was committed unto thee” (2 Tim. 1:12, 14). Here the idea involves a putting with, a deposit, a pledge of fidelity.

That God expects commitment on the part of his children cannot be denied. We have committed all to our God and with good reason. He always keeps his promises. Our commitment is to Jesus Christ as well. “If any man will come after me, let him deny himself, and take up his cross, and follow me” (Matt. 16:24). We are committed to the word of God. To the Ephesian elders Paul said “And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified” (Acts 20:32).

Total Commitment

This commitment must be total, complete with nothing held back. Partial obedience to the Lord and what he requires is not obedience at all. When Saul greeted Samuel with the news that “I have obeyed the commandment of the Lord,” Samuel asked “What meaneth then the lowing of the oxen and the bleating of the sheep in my ears?” (1 Sam. 15:12-14). Indeed, does the Lord have as great delight in sacrifice as in obeying his voice? Paul warned of a perverted gospel in Galatians 1:6- 9. Oh, it had elements of truth in it, but it was not total truth. Jesus clinched the matter when he drew the conclusion from his two illustrations of the importance of counting the cost when he said, “Whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple”(Luke 14: 33). Some of your heart is not enough. He will be Lord of all of it, or else of none of it.

Persistent

This commitment must remain constant under every circumstance. Under the strongest temptation we must remain committed. Peter said, “abstain from fleshly lusts which war against the soul” (1 Pet. 2:11).

Even in the face of peers who would entice us into error we have to remember that “evil companions corrupt good morals” (1 Cor. 15:33). We did enough succumbing to the desires of the flesh before we obeyed the gospel and even if former friends “think it strange that ye run not with them to the same excess of riot, speaking evil of you” (1 Pet.

4:2-4), we are not to weaken.

Under the threat of the most severe persecution we must not betray our commitment. “Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: but rejoice, in as much as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy. If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified . . . Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf” (1 Pet. 4:12-16).

Our commitment must be persistent when choices are to be made. We must be predisposed to put the spiritual above the material. “But seek ye first the kingdom of God and his righteousness and all these things shall be added unto you” (Matt. 6:33).

That means pulling children out of ball games in time to get to Bible study or a gospel meeting. It means not permitting scouting trips on Sundays when worship is to be omitted. It means skipping the prom. It means not put- ting family reunions above worship. It means planning ahead on trips and vacations so we can find brethren with whom to worship faithfully on the Lord’s Day.

Pervasive

Our commitment must be pervasive: it must involve every part of life. Not only must we be committed to the Lord and his will when we assemble to worship, but that commitment to the Lord and his word must fol- low us home. In the family circle the principles of truth must prevail in all the relationships which concern the home. Commitment to the Lord will make a woman a better wife and a man a better husband. It will make better parents and more respectful and obedient children.

Commitment to the Lord goes to work with a Christian. It determines his attitude toward superiors and toward the task to be done. It regulates relations with other workers. It controls the tongue so that it avoids gossip, profanity, or vulgarity and becomes marked by grace, seasoned with salt (Col. 4:6). It goes into the athletic contest with a Christian. He gives his best but does not retaliate for the late hit or the elbow to the jaw under the backboard, or the trash talk from others in the game.

Sacred Trusts Committed To Us

Gospel preachers have been entrusted with a sacred message. Paul said he had been “put in trust with the gospel” (1 Thess. 2:4). It is not our message to treat as we please. It is a great commission. We must deliver the message without change.

Elders have a sacred trust. They are to “tend the flock over which the Holy Spirit made them bishops” (Acts

20:28). They shall “give account” for their watch over souls (Heb. 13:17). They must stand before the “chief shepherd” (1 Pet. 5:4).

All saints have a sacred trust. The faith was “once for all delivered to the saints” (Jude 3). We are the custodians of that same message delivered by inspired men. We must be faithful to the task. We must not only hold to the faithful word in our own lives, but also see to it that it is handed down to the next generation faithfully. We are rapidly losing a whole generation of gospel preachers but more than that, a generation of faithful saints who have stood the test of time and remained true to the Lord to the very end of their days. The younger generation must be prepared to step up and go forward with the greatest work in the world. What kind of a trustee are you?

Our children are a sacred trust committed to us from the Lord. They are an “heritage” of the Lord (Ps. 127:3). That means they are a legacy, a gift. Their training and development are of paramount importance. Take care to bring them up “in the nurture and admonition of the Lord” (Eph. 6:4).

Marriage is a sacred commitment. It is God who “binds” husbands and wives together (Matt. 19:6; Rom. 7:1-4). The privileges and duties of this special relationship are ordered by the Lord.

Our souls have been committed to us by the Lord. Soul is used here to mean spirit. We are not our own, but have been bought with a price. God is to be glorified in our bodies and spirits which are his (1 Cor. 6:19-20). This is the only part of us that will survive the death of the body. “We know that if our earthly house of this tabernacle were dis- solved, we have a building of God, an house not made with hands, eternal in the heavens” (2 Cor. 5:1). What are you doing with that immortal spirit which God committed to your trust?

Are you truly committed to the Lord?

By Mike Willis

Everyone is agreed that men must preach Christ. Paul spoke of the need for men to preach Christ when he said,

To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus (Col. 1:27-28).

Other passages emphasize the same need to preach Christ and him crucified.

And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know anything among you, save Jesus Christ, and him crucified. And I was with you in weakness, and in fear, and in much trembling. And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power:  That your faith should not stand in the wisdom of men, but in the power of God (1 Cor. 2:1-5).

But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world (Gal. 6:14).

Indeed, our message must focus on Christ. To preach any message without relating it to Christ is misguided, despite its best intentions. The theme of Christianity is focused on a person — not merely a doctrine, a theory, a book, an institution, a code of morals, or a system of philosophy. Preaching any of these things without relating them to Christ is a mistake.

That Christ was central to the first century message is evident from the sermons preached. On Pentecost, Peter began and ended with Christ (Acts 2:22-23, 36). Before the Sanhedrin, Peter said, “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved” (Acts 4:12). Regardless of where the message began, it always ended at Christ. Here is the heart of the gospel in a nutshell —

Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; by which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; and that he was buried, and that he rose again the third day according to the scriptures (1 Cor. 15:1-4).

What Preaching Christ Does Not Mean

Men are confused on what preaching Christ mean. We begin by looking at what preaching Christ does not mean:

A sickly, shallow sentimentalism which merely says, “Come to Jesus! Come to Jesus!” There is a great deal of this kind of preaching today. It never explains how to come to Jesus nor explains what it means for one to come to Jesus. This message conveys practically nothing of the gospel.

An absence of doctrinal preaching. This is the kind of preaching that some have in mind when they say: (a) Don’t preach doctrine; (b) Don’t preach on the church; (c) Don’t preach on baptism; (d) Don’t preach on instrumental mu- sic, institutionalism; (e) Don’t preach specifically on the sins attacking holy living.

What Preaching Christ Means

Having noticed what preaching Christ does not mean, let us examine what it means to preach Christ.

It means making Christ the center of all our preaching. Whatever doctrines are preached must be preached as emanating from and authorized by the authority of the risen Lord. Preaching on things without relating them to the authority of Christ and one’s relationship to him leaves one with bare moral codes and theology or philosophy. Abstract truths cannot save anyone. These are the platitudes preached by many self-help gurus. They may help us re-focus some things in our lives in a positive way, but they can never save a soul.

Preaching Christ means preaching the church. A man once said, “I have attended the meetings there for a week, and I have heard that preacher preach on the church for a week, and tomorrow I am going back to hear him preach Christ.” If men preach on the church as it is revealed in the New Testament, Christ will be preached.

The church is the “bride of Christ” (see John 3:29; Rev. 21:9; 22:17). In comparing the husband/wife relationship to Christ and the church, Paul emphasized that the church is the bride of Christ (Eph. 5:22-32). Christ and his church are one to such a degree that one who persecutes the church persecutes Christ (Acts 8:1-4; 9:4). The church is the body of Christ (Eph. 1:22-23). How can one separate Christ from his body? The church was purchased by Christ’s blood (Acts 20:28). To try to preach about the church separated from the Christ would result in some kind of religious in- situation, but without the vitality in it that Christ can give.

Preaching Christ means preaching salvation. Some- times when men preach the conditions for salvation through the shed blood of Christ, men accuse them of preaching salvation by works. When Peter told the people on Pentecost what to do to be saved, he was preaching Christ (Acts 2:38). When Philip told the Samaritans how to be added to the kingdom, he was preaching Christ (Acts 8:12-13). To preach baptism without connection to Christ would be foolish, misguided, and wrong. We preach baptism: (a) As a type of Christ’s death, burial, and resurrection (Rom. 6:3- 4); (b) As authorized by the authority of Christ (Matt. 28:18); (c) As the means of our coming into fellowship with Christ (Matt. 28:18-20; Gal. 3:26-27).

Preaching Christ means preaching holiness. In 1 Corinthians, Paul expressed his determination to preach nothing but Christ and him crucified (1 Cor. 2:1-5). Yet, his preaching involved a call to repentance (1 Cor. 6:9-11; 5:1-11). When Paul preached to Felix about righteousness, temperance, and the judgment to come, he was preaching Christ (Acts 24:25). We preach a holiness that is related to Christ. We should be holy because God the Father and Christ are holy (1 Pet. 1:14-16). We should be holy be- cause our sins grieve the heart of God (Eph. 4:30). We preach a newness of life that comes because of one’s union with Christ (Eph. 4:17-22). We preach a holiness that involves dedicating one’s body as a living sacrifice to Christ (Rom. 12:1-2). Consequently, when we preach on such things as the following, we are preaching Christ: (a) Fornication, adultery, lasciviousness; (b) Bitterness, anger, wrath; (c) Strife, seditions, heresies; (d) Divorce and re- marriage; (e) Gambling; (f) Drunkenness, revelry.

Preaching the unity of the church. We come into a common fellowship in the one body of Christ (Eph. 2:16). If God would not tolerate a Jewish church and a Gentile church in the first century, we need not think that he will tolerate the religious divisions that presently exist. When we preach unity in the one church, we are preaching Christ. The “one body” is the body of Christ! When we emphasize to men that the grounds of our unity rest on the authority of Christ, we are preaching Christ. To the degree that men preach another gospel, they disturb churches (Gal. 1:6-7). Division comes when men are exalted above Christ (1 Cor. 4:6). When we exalt Christ and his word as the grounds of our unity, we are preaching Christ.

Our Teaching Must Be In All Wisdom (Col. 1:27)

There are some things said about how we are to preach that should be respected.

• It should be done in love (Eph. 4:15).
• It should be done in proportion to how much men are able to hear (Mark 4:33).
• It should be fitted to the condition of the men who are taught (1 Thess. 5:14-15).

We recognize the failures of using poor wisdom in the dissemination of the Christian message. However, one thing needs to be emphasized: “The truth presented in love does not have the ability to drive away honest hearted men.”

The Motive of Our Preaching

The purpose of preaching is simple: “that we may present every man perfect in Christ Jesus” (Col. 1:28).

• Our purpose is not to win a religious argument. We want to save a soul.
• Our purpose is not to show that I am right.
• Our purpose in not to impose some church established code of conduct on men.

Keeping our objective in mind is essential for the gospel message coming across in the spirit of love as it is intended for non-Christians and Christians alike.

Conclusion

Let us always keep Christ the central focus of our preaching. We should not use the adage, “Let’s just preach Christ,” to excuse ourselves from the plain obligation expressed by Paul: “For I have not shunned to declare unto you all the counsel of God” (Acts 20:27). Because Paul had preached the whole counsel of God, he was able to say, “Wherefore I take you to record this day, that I am pure from the blood of all men” (Acts 20:26). So long as we withhold from men anything they need to hear, we cannot make the same statement.