Truth Magazine

By Cecil Willis

For the next few weeks it is our plan to be studying the theme of repentance. We are hoping that you have a deep interest in this vital theme, and that as we progress in our study, that the deep interest which you now have in this subject, will become an ever deepening one.

The Bible has a great deal to say about repentance, “We find that the word repent occurs in our common English Bible forty-two times; repented occurs thirty times; repentance twenty-six times; repenteth five times; and repentest, repenting, and repentings one time each-in all, one hundred and six time . . . . Tn all the forms in which the word is used it refers to God thirty-seven times, and in reference to man sixty-nine times. It is used to indicate sorrow or regret twenty-eight times, a change of mind or will twenty-five times, and a change of mind resulting in reformation of life fifty-three times” (Brents, The Gospel Plan of Salvation, pp. 235, 236). Surely, when one recognizes the large number of times that repentance is referred to man, he must be made to realize its great importance.

Repent or Perish

We should be made to want to learn more about repentance when we open our Bibles and read in so many different places that repentance stands between us and salvation. Without repentance one cannot be saved, therefore we must know something about it. The necessity of repentance as taught by our Lord may be summed up in the words, “Repent or Perish.” This is exactly the relationship that our Lord made between repentance and salvation. Luke described the teaching of Christ on the subject as he said, “Now there were some present at that very season who told him of the Galileans, whose blood Pilate had mingled with their sacrifices. And he answered and said unto them, Think ye that these Galileans, were sinners above all the Galileans, because they have suffered these things? I tell you, Nay: but except ye repent, ye shall all in like manner perish. Or those eighteen, upon whom the tower in Siloam fell, and killed them, think ye that they were offenders above all the men that dwell in Jerusalem? I tell you, Nay: but expect ye repent, ye shall all likewise perish” (Lk. 13: 1-5). In the words of Christ, either the people must repent or they must perish. There was no other alternative. As Luke gave us an account of the giving of the great commission by our Lord, he said, “Thus it is written, that the Christ should suffer, and rise again from the dead the third day; and that repentance and remission of sins should be preached in his name unto all the nations beginning from Jerusalem” (Lk. 24: 46, 47). Repentance stands in this passage inseparably connected with the remission of sins, and the name of Christ, and this preaching must begin in Jerusalem. A few days later when preaching under this great commission first began, Peter, the key speaker on the day of Pentecost, told the Jews in Jerusalem, to “Repent ye, and be baptized everyone of you. in the name of Jesus Christ unto the remission of sins” (Acts 2:38). Repentance was a prerequisite that stood between man and his salvation.

Paul, as he preached to the Athenians, declared the universality of the necessity of repentance, in saying, “The times of ignorance therefore God overlooked; but now he commandeth men that they should everywhere repent; inasmuch as he hath appointed a day in which he will judge the world in righteousness by the man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead” (Acts 17:30, 31), Ali men, everywhere, are commanded to repent, or they must perish as a consequence of their impenitence.

What It Means to Repent

It is not enough merely to know that one must repent in order to be saved, but one must also know what it means to repent. It is an impossibility for one to do a thing commanded of him, if he does not understand the command. I cannot do a thing that I know nothing about. Therefore, let us reflect on what repentance is, or what it means.

Modern theology has obscured the meaning of repentance and has clouded the eyes of men and women who otherwise would see and understand what repentance means. We want to try to push aside the modern concept of repentance and permit the true import of the command to repent to shine brilliantly. In order for us to have an accurate understanding of what repentance is, and what it means, first, we must remove the perverted definitions of it. We must first view its definition negatively, that is, we must first point out what repentance is not.

To many people, repentance is nothing more than fear, but repentance is not fear. Fear of judgment, and punishment might be one of the things that prompts one to repent, but repentance is not fear.

To others repentance is conviction of sin. The denominational world speaks considerably about being “under conviction,” and I sometimes wonder if even they understand what they mean by the expression. They use the expression “under conviction” and repentance synonymously in some instances, but repentance is not conviction, We can very readily see this to be true if we examine Acts 2. In this sermon Peter boldly asserted that the Jews, to whom he was speaking, were guilty of crucifying the Son of God with their own wicked hands. The force of Peter’s argument was brought to bear upon their minds, and they were made to believe that what Peter said was true. ‘They were convinced, convicted, that they had killed God’s Son. By a great number, it would be said that these people had repented. They were “under conviction,” as expressed in denominational phraseology. But they had not repented. When they cried out and asked what they must do, Peter told them to repent and be baptized (v. 38). It was a different thing to be persuaded that one was a sinner, and to repent, according to Peter. Repentance is not conviction of sin.

Neither is repentance the confession of guilt, for on this same occasion to which we referred, just the day of Pentecost, these people certainly admitted their guilt when they asked Peter what they must do. They believed what Peter had said about their having killed the Christ sent of God, and therefore they admitted their guilt, but still they were commanded by Peter to repent, so repentance is not confession of guilt.

Regret is not repentance. Some definitions of repentance teach that to repent is to regret your sin. There have been many who have regretted their sins, but who have never once repented of them. Some of the regret that men have had for their sins was only that they were exposed in their sin. They only regretted that men found out about their sin. While this is regret, it is not repentance. It is a far cry from it. Mere regret is not repentance.

Others, in rendering a definition of this important word, would tell us that repentance is godly sorrow. I know that this could not be true, for Paul says that “godly sorrow worketh repentance” (2 Cor. 7:10). Godly sorrow only works, or produces repentance. Repentance is the effect of godly sorrow, and if repentance is the effect, then godly sorrow is the cause. The cause and effect could not be the same in any instance. Godly sorrow is the cause of repentance, and therefore -it could not be repentance itself.

The majority of the world think of repentance as a reformation or change of life. But this also is an improper definition of this important word. A reformation of life very definitely follows repentance, just as repentance follows godly sorrow, but the change of life is not repentance. It is a product of repentance. John the Baptist said to those that came out to be baptized of him, “Ye offspring of vipers, who warned you to flee from the wrath to come? Bring forth therefore fruits worthy of repentance” (Lk. 3:7, 8). In other words, by the fruits that they bore in their lives, they were to indicate to others that they had repented. The fruit bearing was the result of the act of repenting. Peter, in delivering another sermon, commanded the people to “Repent ye therefore, and turn again” (Acts 3:19). What were they to do? They were to repent and turn. The turning was to change their way of life, or their reformation. Repentance could not mean to transform one’s life, or Peter is made to say “turn ye, and turn again,” which would be tautology. Hence, repentance stands in between the time that a man becomes sorry for his sins and when he abandons his sins, and begins the better course of life.

Seeing then, that repentance is not fear; it is not conviction of sin; it is not confession of sin or guilt; it is not regret; it is not godly sorrow; it is not the transformation of one’s life, the question arises, “What is repentance?”

Repentance fully defined is a change of will or mind. This change is preceded by godly sorrow and followed by a transformation of life. We see this definition of the word taught in many instances in the Bible. Man would do well to define Biblical words in the light of Biblical usage.

In Lk. 11:32, Christ said, “The men of Nineveh shall stand up in the judgment with this generation, and shall condemn it: for they repented as the preaching of Jonah; and behold, a greater than Jonah is here.” The people of Nineveh repented at Jonah’s preaching. What does this mean? Jonah came telling them that unless they repented God would destroy the city. As a result of his preaching, they repented unto the thing he commanded. Their repentance brought them into the course of life that the preaching demanded. But what about the meaning of the word repent? These people changed their mind about their manner of life, and determined to alter it. Their repentance was their change of mind. Repentance is a mental change that produces a change of action.

In connection with this same case, Jonah said, “And God saw their works, that they turned from their evil way; and God repented of the evil which he said he would do unto them; and he did it not” (Jonah 3:10). What does it mean when the text says that God repented? It means simply that He changed His mind about the impending destruction to be brought upon Nineveh. He decided that He would not destroy the city, and His decision not to do the thing He had purposed to do, led to His altered action. Therefore as a result of His change of will or mind, His repentance, God spared the city, or He transformed His action.

Christ further defined the word for us as He said, “A man had two sons; and he came to the first, and said, Son, go work today in my vineyard. And he answered and said, I will not: but afterward he repented himself, and went” (Matt. 21:28, 29). The young man at first refused to go work in the vineyard in compliance with the command of his father, but later he repented and went. What did he do? He changed his mind about his will toward his father’s command. As a result of his change of mind, his action also changed, but the change of action was not the repentance, but it was the product of the changed will.

Repentance is then properly defined as the change of the will. This makes repentance the hardest command of God for man to obey. It is made difficult to obey because it involves the will of the man, and it has always been the will of the man that has prohibited his salvation. The will of man is yet the greatest single obstacle in the way of his salvation. With the abundance of evidence, to the man who has not chosen to close his mind, it is a rather simple matter to produce faith in his heart. Once the faith is produced, then the problem of changing the will of the man arises. It is a difficult matter to get man to decide that he is going to cut himself off from sin. It is hard to get man to resolve to cease sinning, to live no longer in rebellion to the commandments of God, but once the stubborn will is subdued, and man resolves to abandon sin, and to obey God, then baptism is an easy matter. The man who is determined to quit sin, and who has set his mind upon doing every single thing that God has commanded for the purpose that God commanded, will not hesitate to comply with such a plain command as that of baptism. The whole difficulty in converting one is to change his will, to change his mind about sin, to get him to repent sincerely and genuinely.

Conclusion

We have seen that repentance is one of the commands of God, and is therefore standing between man and his salvation; that with God, it is a matter of a man’s repenting or perishing. We have seen that almost the whole world misunderstands the meaning of the word repentance, but then we have pointed out that repentance is a change of mind preceded by godly sorrow and followed by a reformation of life. Finally we pointed out that repentance is the most difficult command to obey for it involves the will of man, and it is man’s will that has always kept him from being saved. Therefore resolve now to cease sinning, and to comply with God’s divine decrees, and search the Word of God for the commandments that you must obey.

Truth Magazine XX: 30, pp. 467-469
July 29, 1976

By Larry Ray Hafley

QUESTION:

From the Republic of the Philippines: “Was Paul baptized in the Holy Spirit? Paul was doing things that only those who received the Baptism can do, like the laying on of hands to impart the Holy Spirit (Acts 19:6). If he was. where is, the Scripture to prove if? Is it possible that he received Holy Spirit baptism when Ananias laid his hands upon him? If he did, then not only the Apostles have !he power to lay hands to impart the Holy Spirit.”

REPLY:

I. Was Paul baptized in the Holy Spirit?

2 Cor. 11:5 may imply that Paul had received Holy Spirit baptism. “For I suppose I was not a whit behind the very chiefest apostles.” The apostles received Holy Spirit baptism (Acts 1:4-8; 2:1-4). If Paul did not receive Holy Spirit baptism, he was “a whit behind the very chiefest apostles.” However, since he was “not a whit behind the very chiefest apostles,” I infer and aver that he had received Holy Spirit baptism. T here is no verse that tells when or where he was baptized with the Holy Spirit.

2 Cor. 12:12 may imply that Paul received Holy Spirit baptism. “Truly the signs of an apostle were wrought among you.” The apostles had a special work of witnessing which they and no others were to accomplish (Acts 1:22, 23; 2:32; 10:39;42). There were signs, particular and peculiar, to the apostles. Paul manifested these. From this I infer that he received Holy Spirit baptism, though no verse tells specifically when and where he was baptized with the Holy Spirit.

II. Is it possible that Paul received Holy Spirit baptism when Ananias laid his hands upon him?

No, it is not possible that Paul “received Holy Spirit baptism when Ananias laid his hands upon him.” (1) The Lord baptized in the Holy Spirit (Jn. 15:26). Men did not. There is no incident of human agency connected with Holy Spirit baptism. (2) Philip could not impart the Holy Spirit in Acts 8:14-18. None other than the apostles imparted the Holy Spirit unto men. Are we to infer that Ananias imparted Holy Spirit baptism in the case of Paul but that Philip could not give the Holy Spirit in Samaria? Neither Ananias nor Philip could impart the Holy Spirit through laying on of hands. (3) If Ananias gave Paul Holy Spirit baptism through the laying on of his hands, Paul received the Holy Spirit and power as an apostle before his sins were washed away (Cf. Acts 9:17, 18; 22:16). True, Cornelius received Holy Spirit baptism before his conversion, but that involved a special need which was not present with Paul. Since Paul was not a child of God until he was baptized into Christ (Gal. 3:26, 27; Acts 22:10), it is error to believe that Paul was given Holy Spirit baptism through Ananias’ hands before he was baptized into Christ.

One could grant, for the sake of argument, every fact. Suppose we could not cite a passage intimating that Paul received Holy Spirit baptism? What hurt is there? Do not preach what you cannot read. Suppose we grant that Ananias baptized Paul in the Holy Spirit through laying on of his hands? That would afford no particular difficulty. If a similiar thing is claimed today because of Ananias, then show me an apostle Paul today. If you can show me an alleged Ananias, you ought to be able to show me a present Paul. We do not grant these items, but if we did, we would expect a. modern day Paul to follow every modern day Ananias.

Truth Magazine XX: 30, p. 466
July 29, 1976

By Keith Sharp

“Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of. heaven.

“Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against your falsely, for my sake.

“Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you” (Matt. 5:10-12).

When Winston Churchill stood before the beleaguered British nation in 1940 to urge them on in valiant resistance to the Nazi war machine, he eloquently intoned, “I have nothing to offer but blood, toil, tears, and sweat.” Many centuries before Churchill uttered these stirring words. Jesus of Nazareth promised His disciples, if any would forsake all to follow Him, “. . . he shall receive a hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life” (Mk. 10:30). It is a great paradox of the Gospel that one of the paramount blessings of discipleship is persecution. What is the relationship of the Christian to persecution?

The Master does not offer to bless us simply because we suffer. We are blessed only if that suffering is “for righteousness’ sake.” Thus, there is no merit in suffering the just punishment for evil deeds (cf. 1 Pet. 4:15). When political radicals and common criminals who rob and murder are caught and punished, they should not be glorified as heroes or martyrs. They are receiving their just desert.

When others speak evil of us, there is no blessing promised unless the evil speech is false (Matt. 5:11). Thus, when false teachers are checked and exposed, or when sinners are disciplined, they should receive no comfort from spineless members of the church who have no stomach for the conflict of faith, but who can always take hidden potshots at faithful preachers and elders who expose the errorists.

Nor should Christians seek or provoke persecution. We are to strive “to live peaceably with all met,” (Rom. 12:18). If we live righteously, we will not have to seek persecution, for it will find us (2 Tim. 3:12). This is because Christians are not of the world, and the wicked world hates us for our very righteousness (Jn. 15:19; 1 In. 3:11-13). We should never be so paranoid as to seek or provoke others to persecute us.

Furthermore, suffering that is unrelated to discipleship is not that which is under consideration. All men, good and evil, must suffer pain and death (Heb. 9:27). An arthritic knee or a bad back is not persecution “for righteousness’ sake.”

The blessed ones are “they which are persecuted for righteousness’ sake” (Matt. 5:10). This means to suffer “for the Son of Man’s sake” (Lk. 5:22). If we simply live the kind of life Christ demands and refuse to renounce or disgrace His precious name, we will be persecuted. When we are, Christ will bless us. “. . . it is not the suffering, but the cause, that makes the martyr,”(1)

Three forms of evil are specified in the eighth beatitude to describe those things we must endure for Christ. In verse 10 the Master declares, “Blessed are they which are persecuted. . . .” In verse 11 He teaches, “Blessed are ye when men shall revile you. . . .” The Lord then promises to bless us when men “shall say all manner of evil against you falsely, for my sake.”

The term “persecute” is from a root which means “to put to flight, drive away.”(2) Thus, the word means “. . . in any way whatever to harass, trouble, molest one.”(3) This includes all that can be done to hurt one outwardly.

In ancient times God’s people were persecuted by being

“. . . tortured, not accepting deliverance; that they might obtain a better resurrection;

“And others had trial of . . . scourgings, yea, moreover of bonds and imprisonments;

“They were stoned, they were sawn asunder, were tempted, were slain with the sword; they wandered about In sheepskins and goatskins; being destitute, afflicted, tormented;

“(of whom the world was not worthy.) they wondered in deserts, and in mountains, and In dens and caves of the earth” (Heb. 11:35-38).

Today, when people flatter themselves as being “tolerant and broadminded,” persecution usually, although not always, takes on more subtle forms. It might come in the shape of the loss of a job or a failure to receive a promotion because a businessman will not engage in unethical or immoral practices. It could be a lower grade in P.E. because a teen-ager will not dance or wear shorts before the opposite sex. It could be simple ostracism, i.e., leaving one on the outside socially.

To “revile” someone is to insult them and call them by contemptuous names. Jesus warned: “If they have called the master of the house Beelzebub, how much more shall they call them of his household?” (Matt. 10:25).

As the Son of God hung dying on the cross, His tormentors cruelly mocked and reviled Him (Mk. 15:2932). Tertullus contemptuously styled the church “the sect of the Nazarenes” (Acts 24:5). Faithful Christians today are labeled “Campbellites” and “Anti’s.” Teen-age Christians are mocked as “square” and “chicken.” Name-calling, i.e., reviling, is the last refuge of vicious, ignorant people who cannot meet one’s arguments but refuse to admit they are wrong.

If you follow the Master, people will “say all manner of evil against you falsely.” Jesus was called “a man gluttonous, and a winebibber” (Matt. 11:19). Tertullus called Paul “a pestilent fellow and a mover of sedition among all the Jews throughout the world” (Acts 24:5). The great apostle told the Corinthians: “Being defamed, we entreat: we are made as the filth of the world, and are the offscouring of all things unto this day” (1 Cor. 4:13). No man can long preach the Gospel faithfully without having a multitude of lies told about him by vicious sinners and false brethren. Indeed, all faithful Christians must endure the stigma of slander and misrepresentation.

Jesus promises of those who suffer for Him, “theirs is the kingdom of heaven” (Matt. 5:10). This is a repetition of the blessing of the first beatitude. The “poor in spirit” possess the kingdom in that they gain entrance there into. The persecuted possess the kingdom in a yet higher sense, enjoying the fullest blessings possible from citizenship and finally inheriting the kingdom in the heavenly abode. This is amply demonstrated in the second promised reward.

The Master reveals, “for great is your reward in heaven” (Matt. 5:12; cf. Lk. 6:23). Although we will never earn our salvation, God has graciously decreed that, in reward for service rendered, there is a corresponding blessing. But the blessing so outweighs the service as to be incomparable.

“For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory”( 2 Cor. 4:17).

‘For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us.” (Rom. 8:18).

“Be thou faithful unto death,” promises the Lamb of God, “and I will give thee a crown of life” (Rev. 2:10). The basis of this reward is revealed in the statement, “for so persecuted they the prophets which were before you” (Matt. 5:12).

First, to withstand persecution shows our faith to be of the same stalwart quality that caused the prophets of old to remain loyal despite terrible suffering. Steven rebuked the Jews thus:

“which of the prophets have not your fathers persecuted? and they have slain them which showed before of the coming of the Just one; of whom ye have been now the betrayers and murderers”(Acts 7:52).

One of the most famous of all the martyrs was Polycarp, the aged bishop of Smyrna. The mob dragged him to the tribunal of the Roman magistrate. He was given an inevitable choice-sacrifice to the godhead of Caesar or die. ‘Eighty and six years,’ came the immortal reply, ‘have I served Christ, and He has done me no wrong. How can I blaspheme my King who saved meT So they brought him to the stake, and he prayed his last prayer: ‘O Lord God Almighty, the Father of Thy well-beloved and ever-blessed Son, by whom we have received the knowledge of Thee . . . I thank Thee that Thou hast graciously thought me worthy of this day and of this hour.’ Here was the supreme opportunity to demonstrate his loyalty to Jesus Christ..(4)

To suffer for Christ is to have fellowship with those immortals “of whom the world was not worthy” (Heb. 11:38; cf. 1 Cor. 4:9-13). What a grand privilege, to share in so glorious a succession, with those who overcame tribulation and look down upon us as a “great cloud of witnesses” (Heb. 12:1-3). Yes, it is even to share, however so slightly, in the suffering Christ endured in our behalf (1 Pet. 4:12-13). And, in our tribulation, Christ goes each step with us (Acts 9:4-5; 22:8; 26:14-15; 2 Cor. 4:9; cf. Dan. 3:19-25). How thrilling the very thought!

Persecution is valuable to us in a very practical way, because it purges our character of dross, making us fit for the Master’s service (Rom. 5:3-5; 2 Cor. 12:10; Heb. 12:1-11; James 1:2-4; 1 Pet. 4:1-2).

What, then, should be our attitude toward and reaction to persecution? We should not seek revenge or use spiteful language in return for mistreatment (Lk. 23:34; Acts 7:60; Rom. 12:14; 1 Cor. 4:12; 1 Pet. 2:21-23), but we should rather pray for our enemies and seek to win them over by kind deeds (Matt. 5:44; Rom. 12:17-21). We should not allow even the most severe persecutions to hinder us from spreading the Gospel (cf. Acts 8:1-5, 22:4-5; 26:9-11; Gal. 1:13). We must not let suffering be the means of causing us to stumble (Matt. 13:21).

Rather, when we fall into Persecution, we should “Rejoice, and be exceeding glad” (Matt. 5:12).

The word for be exceeding glad . . . has been derived from two Greek words which mean to leap exceedingly.(5)

Luke records the Master as having advised, “leap for joy” (Lk. 6:23; cf. 2 Cor. 12:10; 1 Pet. 4:12-16). And why shouldn’t we “leap for you” in the face of suffering, when we realize how great the blessings are that follow? This will cause us to patiently endure all the abuse the world can heap upon us (Heb. 12:3-7). Dear Christian, you must face persecution if you would follow the Master. Don’t complain and gripe about your lot. Don’t become discouraged. Consider the reward. Think of the value and gain. “Rejoice and be exceeding glad: for great is your reward in heaven.”

Endnotes

1. Matthew Henry, Commentary on the Whole Bible (Old Tappan, New Jersey, 1721), V. 53.

2. W.E. Vine, An Expository Dictionary of New Testament Words, (Old Tappan, New Jersey, 1940), 111, 177.

3. Joseph Henry Thayer, A Greek-English Lexicon of the New Testament (Chicago, 1886), p. 153.

4. William Barclay, The Gospel of Matthew (Philadelphia, 1956), I. 111.

5. Ibid., 112.

Truth Magazine XX: 29, pp. 460-462
July 22, 1976

By Irvin Himmel

Faithful Christians sometimes have heartbreaking experiences. A chain of events may produce a situation in which someone is deeply hurt by people who ought lo be his best friends.

To illustrate, a preacher may give his best for a number of years to strengthening and building up a congregation. He loves that church and he loves the Lord’s work with all his heart. An unprincipled element temporarily gains attention, the worst in the people surfaces, and abruptly the preacher is told to leave. With a heavy heart he seeks a new location where he can continue preaching and teaching.

To further illustrate, an elder may serve a church with remarkable dedication for many years. He gives the best part of his life in unselfish service. Then one day it becomes necessary that he and the other elders remove a preacher who has become ungodly in life or unsound in teaching. But the preacher has charmed a sizeable portion of the flock, and these mesmerized members oust their shepherds in order to retain their unscrupulous preacher. Sadly, that old elder who has so long tried to be a good shepherd turns from the flock that chose to completely reject him in a most unholy and ungrateful manner. With a heart broken and bleeding, he lives out his last years.

Or the case may run somewhat like this: a mother and father bring up a daughter in the nurture and admonition of the Lord, They love her with all the parental affection that they could have. She becomes a Christian and later marries a young man who is a Christian. Her parents are happy when she establishes a home of her own. Years pass and these parents never have any feeling but rejoicing and thanksgiving when they think of their daughter. Then suddenly, for a reason that none can explain, she deserts her husband and runs off with another man. Her parents spend sleepless nights wondering how such a tragedy could come about. She abandoned the principles that were taught in tier youth. She knows and admits she is wrong. Her loving parents keep asking themselves if they somehow failed in her upbringing; they feel empty and forsaken.

There is no describing the emptiness that overtakes us when people whom we love and trust betray our confidence. We must guard against bitterness and complete despair.

Think how Paul must have felt when he was nearing the sunset of life, He was a prisoner at Rome and knew die time of his departure was at hand.

“Demas hath forsaken me, having loved this present world. . .”

“Only Luke is with me.”

“Alexander the coppersmith did me much evil . . . for he greatly withstood our words.”

“At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge.”

These statements in 2 Tim. 4 do not paint a very pretty picture. Others who could have given support and encouragement to Paul at the time when he needed it most were not there. Except for the presence of Luke, the apostle was largely forsaken and alone.

Paul was quick to add this thought: “Notwithstanding the Lord stood with me, and strengthened me . . . and I was delivered out of the mouth of the lion. And the Lord shall deliver me unto his heavenly kingdom: to whom be glory for ever and ever. Amen.”

What a comforting realization! Though all others may forsake me, I can count on my Lord to stand with me! He can give me strength in time of weakness, hope in the face of adversity, comfort in sorrow, and victory in defeat!

He hath said, “I will never leave thee, nor forsake thee” (Heb. 13:5).

David once wrote, “Fret not thyself because of evildoers, neither be thou envious against the workers of iniquity. For they shall soon be cut down like the grass, and wither as the green herb” (Psa. 37:1, 2).

In this world failures, disappointments, sorrows, and hardships are many. We cannot afford to build on a human foundation. To keep faith in the Lord is to have a Friend who never fails. When life’s little day fades and the sun finally sets, when the struggle ends and the battle is past, the righteous will shine in eternal glory Mid wear the crown that awaits all who conquer through Christ.

Truth Magazine XX: 29, pp. 459-460
July 22, 1976