Category: Reflections Articles

Recently, while reading through a stack of bulletins, I came across the following pithy statement under the heading: Sentence Sermons:

“Many people fail in life because their wishbone is where the backbone should be.”

There is a lot of truth in that short statement, as it establishes the truth that each one of us must have conviction to be successful in any endeavor.

Continue reading “Backbone? Or Wishbone?” →

(Luke 16:1-15)

The parable Jesus spoke to his disciples in Luke 16:1-13 has elements in it that trouble some readers. Perhaps most bothersome is the notion some have that Jesus here commends dishonesty. This arises from a misunderstanding of the statement of the master found in verse 8, “So the master commended the unjust steward because he had dealt shrewdly. For the sons of this world are more shrewd in their generation than the sons of light.” Such an observation obviously is mistaken, as our Lord is the antithesis of evil, and would not ever commend the unjust actions of others (cf. Eph. 5:8-14; James 1:13). The bafflement, therefore, is easily alleviated by a careful consideration of the context. An understanding of the purpose of Jesus’ teaching clears up any mistaken notions.

Context shows that Jesus’ purpose was to cultivate preparedness in his disciples. He taught of the value of the soul in the parable of the lost sheep (Lk. 15:1-7); the lost coin (15:8-10), and the lost or prodigal son (15:11-32). Rather than temporal considerations, Jesus is instructing his disciples in matters of eternal import. If the soul is eternal, and of great value, it stands to reason our Lord would instruct his disciples in how to prepare, that the soul might prosper in eternity. Later, Jesus’ recounting of the eternal destinies of a rich man, and a beggar named Lazarus (16:19-31) serves to illustrate the importance of preparedness. If we take the context into account the same lesson can be easily seen in the parable we now consider.

First, note the setting. A master was presented with an accusation regarding his steward. A steward in these times had much authority. He managed the financial affairs of the house, and had the authority to make loans, settle debts, and generally oversee the affairs of the master. One well known example of such a servant would be Joseph, who successfully managed the house of Potiphar in Egypt (Gen. 39). Obviously, a steward who was wasteful, when found out, would be required to give account of his actions. When such reckoning was required, we find the steward of our parable had no excuse. When he recognized he was going to lose his stewardship, he said, “What shall I do? For my master is taking the stewardship away from me. I cannot dig; I am ashamed to beg” (vs. 3).

Certain observations can here be made. The steward was wasteful; either handicapped or more probably lazy (“I cannot dig”); and overly proud (“I am ashamed to beg”). It can also be shown that he was dishonest, or unjust (vs. 8 ). To prepare for the time when he would be unemployed, he cut deals with his master’s debtors, so that, “when I am put out of the stewardship, they may receive me into their houses” (vs. 4). The first debt he forgave upon payment of only 50% of what was owed, the next with only 80%. No doubt other debts were resolved in much the same way. The picture we have here is of a despicable, disloyal man, who fleeced his master. Why then the statement of verse 8, “So the master commended the unjust steward”?

The one commendable thing the steward did was prepare himself for the inevitable. He acted shrewdly, or prudently. When this is recognized and put in the context of our Lord’s intended lesson to his disciples, we find the commendation deserved. It also serves to explain certain other statements of our Lord in explaining the parable to his disciples. For example:

“For the sons of this world are more shrewd in their generation than the sons of light” (vs. 8 ). To illustrate, consider the values found in the world. A man determines that the most valuable thing in his life is his family. Therefore he makes every effort to protect and provide for his family. He educates himself, gets a steady job, buys life and health insurance, and saves for retirement. He acts prudently or shrewdly. Why is it that we who know what is truly important, the eternal soul, so often are lackadaisical or derelict in our protection and provision of it? Day by day we pass up, neglect, overlook, or avoid opportunities to secure our soul through study, prayer, edification, and work. We know preparation for eternity is most important, and yet let ourselves get caught up in the day to day, petty activities of our temporal lives. Truly, “the sons of this world are more shrewd in their generation than the sons of light.”

Notice the next point made in verses 9-12. What does Jesus mean when he says, “…make friends for yourselves by unrighteous mammon, that when you fail they may receive you into an everlasting home”? Simply put, there is a right and wrong way use your money. Notice that Jesus refers to these material possessions as “unrighteous mammon.” Paul revealed that “the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness” (1 Tim. 6:10). Examples abound. Achan brought hardship on Israel because of greed (Josh. 7). Judas went so far as to betray the Lord for a paltry sum (Matt. 26:15). Annanias and Sapphira lied to the Spirit and lost their lives for the same reason (Acts 5). Demas forsook Paul because of his love for worldly things (2 Tim. 4:10). Jesus obviously wanted his disciples to so use the material things they obtained to help prepare for eternity. There are right and spiritually beneficial ways to use our temporal possessions. Some that come to mind are expressions of benevolence, provision for family, charitable works, hospitality and the first day of the week contribution. The need to be a good steward in temporal matters is born out by our Lord’s statement in verses 11 and 12. Verse 11 states, “Therefore if you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?” That is, the eternal riches that are spiritual in nature.

Our faithful stewardship of the physical blessings bestowed by the Almighty is a very good indication of our trustworthiness in regard to spiritual things.

The Pharisees “derided” Jesus because of his teaching. They missed the point. They could not see the point because they were blinded by their greediness. They loved money, and did not realize that love was “an abomination in the sight of God” (vs. 15).

As the disciples of old, we must recognize the importance of putting first things first. Material possessions, “unrighteous mammon”, can so skew our priorities as to jeopardize our eternal standing. We ought always remember Christ’s warning, “No servant can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other. You cannot serve God and mammon” (vs. 13). May we serve God alone and acceptably, and in so doing insure ourselves an eternal abode with Him.

(Hebrews 12:12-15) “Therefore strengthen the hands which hang down, and the feeble knees, and make straight paths for your feet, so that what is lame may not be {dislocated}, but rather be healed. Pursue peace with all {men}, and holiness, without which no one will see the Lord: looking diligently lest anyone fall short of the grace of God; lest any root of bitterness springing up cause trouble, and by this many become defiled.”

The writer of Hebrews discusses the need for endurance in the context preceding the above passage. In verse one he states the Christian’s life as being a race which must be run “with endurance.” The picture is of a marathon, not a sprint. We must maintain our steadfastness to the end of the race. We must continue to the finish. A suggestion is given here as to how we can maintain that focus, it is by looking to Jesus (12:2). When our eyes are locked on Jesus, and we see the hope He has made available to us by His sacrifice, we are given strength to endure to the end.

The idea of endurance is continued in verses 3-11, as the writer discusses God’s chastening of His children. As verse 11 states, “Now no chastening seems to be joyful for the present, but grievous; nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it.” This trek we are engaged on is sometimes difficult, but to maintain our steadfastness “trains” us and makes us righteous.

Having stated the need for great endurance, the writer now gives recognition to the inevitability of fatigue. Picture again the marathon runner. Is it possible for a man to run 26 miles, and not get tired? Of course not! The arms grow tired, causing the hands to “hang down”. The knees grow feeble, and the legs feel like lead weights. Therefore the writer says to “strengthen” the hands and knees!

How to strengthen and renew your spiritual vitality? There are two things we would do well to remember. First is the need for training. The marathon runner does not get too tired to continue because he has prepared for the race. He has trained. Exercising his body prepares him for the rigors of the marathon. The Christian must also train. He must study his Bible. He must pray. He must exercise his senses to strengthen them. Earlier in Hebrews, the writer discusses the need for study, and says, “But solid food belongs to those who are of full age, {that is,} those who by reason of use have their senses exercised to discern both good and evil.”

Second, you must recognize your weaknesses. Some marathoners do not finish the race because they do not recognize their limits. They begin the race on too fast a pace for their training, or they begin the race too soon after an injury. The Christian is in danger of this as well. Hence, the writer states that we should, “…make straight paths for your feet, so that what is lame may not be {dislocated}, but rather be healed.” We must recognize the impediments littering the path of life, and try our best to remove them that we may not stumble. Proverbs 4:25-27 states, “Let your eyes look straight ahead, and your eyelids look right before you. Ponder the path of your feet, and let all your ways be established. Do not turn to the right or the left; remove your foot from evil.” While the image is slightly different, the lesson is the same. Stay away from evil, let your weakness (lameness) be strengthened. Do not allow yourself to be continually tempted with evil, but rather direct your paths in such a way as to stay as far away from temptation as possible.

Listen to inspiration in this matter, “Therefore submit to God. Resist the devil and he will flee from you” (James 4:7). “Flee also youthful lusts; but pursue righteousness, faith, love, peace with those who call on the Lord out of a pure heart” (2 Timothy 2:22). “Flee sexual immorality. Every sin that a man does is outside the body, but he who commits sexual immorality sins against his own body” (1 Corinthians 6:18). “Watch and pray, lest you enter into temptation. The spirit indeed {is} willing, but the flesh {is} weak” (Matthew 26:41). “{Let} love {be} without hypocrisy. Abhor what is evil. Cling to what is good” (Romans 12:9). “Beware, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God.” (Hebrews 3:12).

Remember, as indicated in verses 14-15 of the text, the danger is of defilement. Without maintaining steadfastness through exercise and focus, we can fall short of our goal. Therefore we should “pursue peace with all men”, pursue “holiness”, and be diligent, “lest anyone fall short of the grace of God.”

Brethren, let us not falter. We need to exercise ourselves through prayer and study. We need to resist evil, and carefully place our steps on the straight path. And finally, we need to “run with endurance the race that is set before us, looking unto Jesus, the author and finisher of our faith…”

In 1 Corinthians 13, as the apostle Paul concluded his great treatise on love, he wrote “And now abide faith, hope, love, these three; but the greatest of these is love” (1 Corinthians 13:13). Setting aside the final statement of the superiority of love, we note that each of the three “abide”, and wish to focus the attention of this article to the first of the three, faith.

Continue reading “Faith” →

Paul, in 2 Corinthians 7:1, set forth a two-step process which is integral to a Christian’s “Walk By Faith.” The process could be best described as 1) A subtraction; and 2) An addition. Notice the passage, “Therefore, having these promises, beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.” This two step process, “cleanse (-ing) ourselves from all filthiness of the flesh and spirit, (and) perfecting holiness in the fear of God”, will be explained momentarily. But first, it must be determined what the “promises” are which are alluded to in the verse.

To determine the nature of the promises, you must go back to chapter 6, and notice verses 14-18. (Please read them now). Paul exhorted the Corinthians to not be “…unequally yoked together with unbelievers.” The reason for his exhortation is clear. It is not appropriate for a Christian to have an accord with someone who is so obviously his opposite. The two are antithetical. This is born out by the parallels drawn in verses 14-16. A Christian being yoked to a non-Christian would be like righteousness fellowshipping lawlessness, light communing with darkness, Christ striking an accord with Belial, or the temple of God having an agreement with idols!

This is obviously inappropriate, and Paul emphasized the obvious by pointing out the promises we have, predicated upon our separation and purity. He quoted, in verse 16, “I will be their God, and they shall be My People” (cf. Lev. 26:12; Ezek. 37:27). In verse 17 and 18, it is recorded. “…I will receive you. I will be a Father to you, and you shall be My sons and daughters.” BUT, the promises are predicated upon their acknowledgement and obedience to the command, “Come out from among them and be separate, says the Lord. Do not touch what is unclean” (cf. Isa. 52:11; Ezek. 20:34,41).

Paul’s statement in 7:1 merely builds upon this premise. He stated first that believers are not to be unequally yoked together with, or have a part with (6:15) unbelievers. Next, he gave the reason why a yoking would be inappropriate. It is so because reception by God (the promises) is predicated upon separateness. You can’t expect for God to “dwell” in you, to be your God, to “receive” you, and to be a “Father” unto you if you refuse come out from among the world, and be separate. Beginning chapter seven, Paul in essence stated the parameters of this separateness. Read it again, “Therefore, having these promises, beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.” How do we “come out from among them, and be separate?” By “cleansing ourselves from all filthiness of the flesh and spirit, and by perfecting holiness in the fear of God!” (The aforementioned “two-step” process).

A wise man (an elder in the Lord’s church) once told me, “Before you go and yank the rug out from under someone, make sure there is something there to catch them.” Jesus stated the same in Matthew 12 when describing the cast out demon. The demon walks about looking for a home, and finding none, returns to his former abode. He finds it empty (the man not having replaced the evil with good), and inhabits it again with seven other demons more insidious than himself. The importance of this principle was not lost on Paul. He stated here that 1) evil must be banished, and 2) good must replace it.
Sin defiles. It defiles the flesh and the spirit. We are not to actively engage in sin. Immorality, idolatry, and unlawful behavior are to be expunged from our lives. We are not to be guilty of such sins as envy, hatred, jealousy, and lust. This evil is indeed filth of the flesh and spirit. Separateness demands purity. If we want the benefit of God as our Father, then we must “…cleanse ourselves from all filthiness of the flesh and spirit…”

When we remove the filthiness from our lives, we must replace it with that which is perfectly holy. In reverence and godly fear, we must seek to conform ourselves to Christ’s example. The easiest way to explain it may be in referring to Galatians 5. Paul there gave a list of the lusts of the flesh. These are the things we are to “cleanse” ourselves from. Then Paul gave the list of the “fruit of the Spirit”, which is, “love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, and self-control” (vs. 22-23). A man who incorporates into his character the “fruit of the Spirit” is one who is perfecting holiness in the fear of God.

One fact should be remembered by any individual who wishes to please God. Namely, God demands separateness. This separateness is necessary if we claim to be “walking by faith”, and it is defined as a purifying of flesh and spirit, and a perfecting of holiness in the fear of God. Are you “Walking by Faith”?

One of the most beautiful passages in all of scripture, illustrating the exalted virtue of loyalty, is found in Ruth’s statement of love for her mother-in-law Naomi.

“But Ruth said: ‘Entreat me not to leave you, {or to} turn back from following after you; for wherever you go, I will go; and wherever you lodge, I will lodge; your people {shall be} my people, and your God, my God. Where you die, I will die, and there will I be buried. The Lord do so to me, and more also, if {anything but} death parts you and me.'” Ruth 1:16-17

Certain aspects of this relationship between a woman and her daughter-in-law strike me as especially notable.

The Selflessness of Naomi

Naomi had endured a great deal of hardship in a very short period of time. A famine had hit Judah, necessitating that the family of Elimelech go to the country of Moab to survive. While in that country, Naomi lost Elimelech to death. Naomi’s two sons, Mahlon and Chilion, had taken wives from the daughters of Moab, Orpah and Ruth. After ten years spent in Moab, both of Naomi’s sons died as well. Naomi determined to return to the land of Judah, the famine being over. Now, just imagine for a moment the grief and loneliness of this woman as she was about to undertake her journey. All alone, her family buried in a foreign land.

It is from this backdrop we read her entreaty to her daughters-in-law. “And Naomi said to her two daughters in law, ‘Go, return each to her mother’s house. The Lord deal kindly with you, as you have dealt with the dead and with me. The Lord grant that you may find rest, each in the house of her husband.’ Then she kissed them, and they lifted up their voices and wept” (Ruth 1:8-9). Others may have implored that they stay, but Naomi, even in the midst of her grief and loneliness, concerned herself with the needs of those two women she dearly loved. Truly, she put them before herself.

The Loyalty of Ruth

It would be wrong to say that Orpah was disloyal to Naomi by giving heed to her, and returning to her mother’s house. She did no wrong, and her actions are completely sustainable. However, the loyalty of Ruth, crystallized in the beautiful speech above, is remarkable. A young maiden, willing to go to a foreign land, willing to give up the ties of her past, because of her love of this godly and virtuous woman.

After returning to Judah, she went into the fields of Boaz, and gleaned barley, to feed and support herself and her mother-in-law. The character of Ruth serves as a sterling example to all women, and men, concerning the comeliness of loyalty to others.

The Reward of Loyalty

The ending of this story is familiar to all. Boaz married Ruth, she bore a son named Obed, the father of Jesse, the father of David (cf. 4:17). Thus a Moabite woman, a foreigner to Israel, became a link in the lineage of our Savior, Jesus the Christ (cf. Matthew 1).

Surely, this teaches us all the importance and rewards of fidelity and love. Brethren, think on these things.

The Hebrew word which is translated holiness in our English Bible is defined as, “A sacred place or thing; rarely abstract, sanctity…” (Strong’s). As such, it generally denotes something that is set apart from sinfulness. In effect, if a thing is holy it is sanctified, pure, whole. The term is used with reference to both God and man. Notice the following:

The Holiness of God

Holiness is an attribute of God. In God alone is holiness complete. When we speak of the holiness of God, we are referring to the fact that He is completely separate from evil. There is no sin in God. He is wholly good. There are many passages which affirm the holiness of God. Exodus 15:11, “Who {is} like You, O Lord, among the gods? who {is} like You, glorious in holiness, fearful in praises, doing wonders?” Psalm 99:9, “Exalt the Lord our God, And worship at His holy hill; For the Lord our God {is} holy.” Psalms 111:9, “He has sent redemption to His people; He has commanded His covenant forever: Holy and awesome {is} His name.” Truly, God is the epitome of holiness.

The Holiness of Man

When we speak of holiness with regard to any man, we recognize that the attribute is not complete in man. In other words, no man is wholly good. We read from Romans 3:23, “For all have sinned and fall short of the glory of God.” Notice the following from Unger’s Bible Dictionary, page 495, “…(4) Holiness, so far as it appears in man anywhere, is an outcome of God’s gracious work in salvation, and yet not without the proper exertion of one’s own free will, and the putting forth of strenuous effort (Eph. 4:22,24).”

The passage referenced by Unger is very revealing. Paul writes, “that you put off, concerning your former conduct, the old man which grows corrupt according to the deceitful lusts, and be renewed in the spirit of your mind, and that you put on the new man which was created according to God, in righteousness and true holiness” (Ephesians 4:22-24). We must realize that we are saved by the grace of God. However, that salvation and resulting holiness is available only as we “put off” the old man, and “put on” the new man.

If we really apply ourselves, it is possible to attain a high degree of holiness in this life. “Therefore, having these promises, beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God” (2 Corinthians 7:1). It takes dedication and effort, but it is possible for us to maintain our purity and be sanctified, even in the midst of an ungodly and hostile world.

In fact, God demands that we strive to be holy. Too often Christians are willing to embrace certain worldly influences, and in so doing compromise their holiness. Immodest dress, immoral hobbies, and ungodly associations all adversely affect our claim to holiness. Remember the solemn warning of scripture, “Pursue peace with all {men}, and holiness, without which no one will see the Lord:” (Hebrews 12:14).

In his letter to the Ephesians, the apostle Paul succinctly stated the means by which man is saved:

“For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast” (Ephesians 2:8-9).

Though a simple passage, these words of Paul have been twisted by many to say something Paul never intended to say about the grace of God.

Continue reading “Grace” →

April 1st came and went, and I managed to get through the entire day without being made a fool. Maybe it was because I spent the entire day in my office, working to get Watchman Magazine posted for April, and didn’t see anyone all day.

Of course, the day is a favorite of children and pranksters, as they try to play practical jokes on others.

Continue reading “April Fool” →

While reading Unger’s Bible Handbook, concerning the rise and history of the Catholic church, I came across this short quote on page 904.

Rise of Monasticism. It began in Egypt with Paul of Thebes and Anthony about A.D. 250, and spread throughout the empire. Their aim was holiness by isolation from the world. In Europe monks lived in monasteries and in the Middle Ages developed education, learning, literature and farming.

This philosophy of obtaining holiness by isolating yourself from the world is an understandable, if misguided reaction to such exhortations as James’ “…keep oneself unspotted from the world” (cf. James 1:27), and John’s “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him.” (cf. 1 John 2:15).

Continue reading “Holiness by Isolation” →

It has been said that the theme of Redemption runs as a scarlet thread throughout the Bible. The red color of the thread is, of course, indicative of the consummation of that redemption for man, as Christ shed his crimson blood upon the cross for our sins.

The purpose of scripture is to reveal that redemptive scheme, that man may know what God has done, and what he must do to obtain salvation.

Continue reading “Redemption” →

The Bible records for us an amazing feat, performed by a young man of faith. I refer to the slaying of Goliath by young David. The great victory of David over Goliath was a victory which made all of Israel grateful. This included Saul, who took David into his house where he was befriended by Saul’s son Jonathan (cf. I Sam. 18:1-5).

However, the friendship of Saul and David was not destined to last. It was destroyed by one of the most insidious weapons Satan has in his arsenal, the sin of envy. David performed in battle so well that the people began to talk of his prowess. The women of Israel sang, “Saul has slain his thousands, and David his ten thousands” (1 Samuel 18:7).

Notice Saul’s response to all of this. “Then Saul was very angry, and the saying displeased him; and he said, “They have ascribed to David ten thousands, and to me they have ascribed {but} thousands. Now {what} more can he have but the kingdom?” So Saul eyed David from that day forward” (1 Samuel 18:8-9).

So many emotions resulted from the envy of Saul. Anger, jealousy, paranoia, all led to murderous intent. On a number of occasions Saul tried to have David killed:

• Threw a spear at him while David was playing music (1 Sam. 18:11).
• Duplicitously plotted his fall at the hands of the Philistines (1 Sam. 18:25). Note after the Lord delivered David, we read in verse 29, “And Saul was still more afraid of David. So Saul became David’s enemy continually.”
• Instructed Jonathan and his servants to kill David (1 Sam. 19:1).
• Threw another spear at him (1 Sam. 19:10).
• David fled, and Saul pursued him until his own death at Mount Gilboa (1 Sam. 31).

The Lord was not with Israel during the battle against the Philistines at Mount Gilboa. Saul and his three sons were killed, including Jonathan, and the Philistines overran the cities of the Israelites.

It can be said that the envy of Saul ruined the rest of his life. His realization that David was the anointed, future king disturbed Saul so much that he became obsessed with his attempt to have David killed. This is a striking example of the terrible power envy can have. It is the first step in a progression of sins which can end in such tangibly damaging sins as slander, gossip, violence, and even murder.

Other examples of envy and its consequences:

• Jews delivered Jesus out of envy (Mt. 27:18).
• Jews expelled Paul and Barnabas from Antioch of Pisidia because of envy (Acts 13:45,50).
• The Corinthians divided in part from envy (I Cor. 3:1-4).
• Some preached Christ from envy, supposing to add affliction to Paul’s chains (Phil. 1:15-16).

At one time, we all were guilty of envy. But, brethren, that should not now be. We ought all to examine ourselves, and purge envy from us. It is not proper for children of God (cf. Titus 3:3-7).

The Apocrypha is the name given to 14 books which were written between the close of the Old Testament canon, and the writing of the New Testament. The books have been called by some “the lost books of the Bible”, and some claim that they should be included in our Bibles.

Continue reading “The Apocrypha” →

There is much to say on the subject of the conscience. I would like to share with you a quote from Robertson L. Whiteside’s commentary on Romans. The quote contains the best explanation I have read as to what the conscience is. I will follow the quote with a few comments of my own. Note: The comments are in the context of an explanation of Romans 2:15, which reads, “who show the work of the law written in their hearts, their conscience also bearing witness, and between themselves {their} thoughts accusing or else excusing {them}).”

Following is Whiteside’s entire comment on Romans 2:15.

The construction of the Greek shows plainly that it was the work of the law, and not the law itself, that was written on the hearts of the Gentiles. This, of course, referred to the moral requirements of the law. The moral requirements of the law are just such things as any decent set of people would recognize as proper and right, even if they never had a revelation. Their conscience, like the conscience of those who had a revealed law, would accuse them when they failed to live up to their standard of right, and approve them when they did right as they saw it. That is the office of conscience.

But what is conscience? It is frequently referred to as a guide. But conscience is not a guide at all; that is not its office. Also, it is said that conscience is a creature of education; but I see not how any one would go about educating his conscience. It is also defined as the moral judgment, but that definition does not fit. Your moral judgment may tell you that a certain person did very wrong, but his act does not affect your conscience in any way, unless you feel responsible for his action. Liddell and Scott define the Greek word that is translated “conscience” thus: “(1) A knowing with one’s self, consciousness; (2) conscience.” Where we have two words – “consciousness” and “conscience” – the Greeks had one word, and the connection determined its meaning, or, perhaps speaking more accurately, the connection determined its application. “Consciousness” has a broader application than “conscience.” A person is conscious of his own bodily sensations, whether pleasurable or painful; he is also conscious of his own thoughts and emotions. We are getting at conscience when we think of it as that feeling of pleasure when we do what we think is right, and of pain when we do what we think is wrong. It is that which backs up our moral judgment. Saul of Tarsus always did what he thought was right, and therefore always had a good conscience. But his information was wrong, and therefore his moral judgment was wrong. Our judgment may be wrong because the ideas upon which we base our judgment may be wrong. But no matter how we have been taught, we can expect our conscience to urge us to do what we have judged to be right, unless it has been deadened by long indulgence in things we know to be wrong. It seems to me that a live, tender conscience is infallible. But as to moral judgment, no man can safely say that he is right on everything. Gain all the information you can so that you can form correct judgments, and give heed to the urge of conscience.

Robertson L. Whiteside A New Commentary On Paul’s Letter To The Saints At Rome, pages 58-59

Two thoughts to consider, with Whiteside’s excellent explanation in mind. In order to obtain “purity in conscience” it is necessary to:

• Make sure your moral judgment is well informed. In effect, study diligently to determine what God accepts and what God condemns. That way, you can heed your conscience with confidence.
• Make sure you heed your conscience at all times. Do not allow your heart to be hardened. If you get a feeling that you have done wrong, don’t ignore it, but rather give it place. We should never sublimate the shame we feel when we do wrong, rather we should confess our sin, and ask God’s forgiveness. Continually ignoring our feelings of shame eventually will lead to the point where we feel no shame at all. Our heart will be hardened, and the voice of conscience will cease.

The phrase “canon of scripture” refers to the books of the Bible commonly accepted as inspired of God, and thereby authoritative as expressions of His will. As Neil Lightfoot put it, in his book How We Got the Bible…

“The English word canon goes back to the Greek word kanon and then to the Hebrew qaneh. Its basic meaning is reed, our English word cane being derived from it. Since a reed was sometimes used as a measuring rod, the word kanon came to mean a standard or rule. It was also used to refer to a list or index, and when so applied to the bible denotes the list of books which are received as Holy Scripture. thus if one speaks of the canonical writings, he is speaking of those books which are regarded as having divine authority and which comprise our Bible. (pg. 81)”

Most people do not understand how the canon of scripture was set. Let it be understood that the books of the Bible are received as canonical based upon the authority inherent within them as inspired messages from God. They do not receive their canonicity by the decree of the Catholic church, as is erroneously believed by many.

An illustration helps here. A child confidently identifies his mother by recognizing certain characteristics that set her apart. However, this identification does not make her his mother. If he were to mistakenly identify another, or fail to identify her, it does not invalidate the fact that she is his mother. The same is true with our Bible.

God set the canon of scripture. Old Testament Scripture was recognized in the time of Jesus to consist of the same 39 books we have in our Old Testaments. The historian Josephus records in his writings that the books Jews received as “Scripture” were the same as we have in our Bibles today. Additionally, the Gospels, and writings of the apostles were received as having divine authority. As Paul instructed in I Corinthians 14:37, “If anyone thinks himself to be a prophet or spiritual, let him acknowledge that the things which I write to you are the commandments of the Lord.” It was a gradual process, but as the New Testament writings were shared and spread among the churches, they became universally recognized as inspired and authoritative. As Lightfoot states, “The books of the bible possess their own authority and indeed had this authority long before there were any councils of the church. The teachings of the Roman Catholic Church completely ignore this important point” (pg. 82).

There are certain other writings, called the Apocrypha, that the Catholic church regards as canonical as well. The greek word apocrypha literally means secretive or concealed, and originally referred to a book whose origin was doubtful or unknown. In April of 1546, the Catholic church decreed that 12 of these apocryphal books were canonical, and authoritative.

The list of apocryphal books accepted as canonical by the Roman Catholic Church:

• Tobit
• Judith
• The Additions to the Book of Esther
• The Wisdom of Solomon
• Ecclesiasticus
• Baruch
• The Letter of Jeremiah
• The Prayer of Azariah and the Song of the Three Young Men
• Susanna
• Bel and the Dragon
• 1 Maccabees
• 2 Maccabees

These twelve books were written in the period between the close of the Old Testament (Malachi), and the earliest New Testament writings. They are vastly inferior works, and save for 1 Maccabees, which is a fairly accurate historical work covering Jewish history in the second century B.C., they have little value. It must be understood that a dictatorial decree by an Apostate church does not confer upon these books any canonicity, and that they were universally rejected from the canon by early Jewish and Christian writers. Additionally, although Jesus and his disciples liberally quoted from Old Testament books, and referred to events which were recorded in them, they nowhere quote from the Apocrypha as scripture.

Again, as we place our confidence in the Bible we have received as the inspired Word of God, we call upon logic to bolster our faith. As Christians we are confident that the same God who has determined to reveal Himself to us will providentially guide the hands of men to keep that will pure and complete. The Bible is whole, unadulterated, and the authoritative Word of God!