Jottings

by J. Miller | Category: Jottings | Mar 1952

The word "truth" (Hebrew emeth) in the Old Testament means firmness, steadfastness, stability, hence it produces in men probity, uprightness, integrity and faithfulness. It is ever opposed to what is false or untrue, in which there can he no stability or perpetuity. What is false must in its very nature pass away and perish.

"Truth" in the New Testament (Greek alithia) means that which is true as opposed to that which is false or to that which has only a semblance of truth As to the latter, the Lord speaks of Himself as the true (Greek alethinos) Vine (John 15.1) in contrast to Israel, which was described as a vine which the Lord brought out of Egypt (Psalm 80. 8) He is also the true Bread which the Father gave out of heaven (John 6. 32) in contrast to the Manna of which Israel ate in the wilderness. He is also the true Light in contrast to John the Baptist whom He described as a lamp which burned and shone (John 1 8 0 5 85) The Lord also spoke of the Father seeking the true worshippers (John 4 28) the true worshippers are such as worship in spirit and truth These uses of the word "true" are not in contrast to what was false, but that which is real in contrast to mere appearance. Israel was a vine, but Christ is the true Vine. The Manna was bread, but Christ is the true Bread. John the Baptist was a lamp which bore witness unto the truth, but Christ is the true Light Israel were worshippers in the past in an external and formal order of things, but saints of the present day are to be the true worshippers whom the Father seeks.

In John 17. 8 the Son of God speaks of His Father as "the only true God" and here the word true (Greek alethinos) is in contrast to all false gods and Paul says, "there are gods many" (1 Corinthians 8.5), and every one of them is false. " Paul says, "there is one God, the Father."

All true steadfastness and stability spring from God whom David called "Jehovah, Thou God of truth."

"Into Thine hand I commend My spirit: Thou hast redeemed me

0 Jehovah, Thou God (El, the strong One) of truth" (Psalm 31.5).

The first part of this verse contains words which the Lord spoke just before He died. Both the Lord and David could well commit their spirits to One who is absolutely steadfast and true, and who is also a mighty and strong One.

David, in Psalm 69.18, writes of "the truth of Thy salvation," and we who are saved know a little of the steadfast, firm and permanent character of the salvation of God. We rely absolutely on divine truth not on feelings or our own thoughts, for were we to depend on our own thoughts and feelings which are fickle and changeable we should have no peace, no satisfaction.

In Psalm 119.142 the writer say'. "Thy law is truth" and again in verse 151 he says, "All Thy commandments are truth." The law (Hebrew torah) means the teaching, doctrine; instruction or direction In it was the teaching for God's people as to their conduct Godward and manward It was truth, that which was stable and enduring Every several command of the law was truth. David said of the law, The law of Jehovah is perfect restoring the soul" (Psalm 119.7). It was something that was complete, whole (Hebrew tamim). The law has the competence of bringing back such as have strayed and also where the soul is not upright in any one it can bring back that soul to uprightness of character and conduct It was also able to minister refreshment and was a restorer of life to the weary and lifeless. David, after he erred so grievously, said in his confession, "Thou desirest truth in the inward parts It was the absence of the effect of the truth here that resulted in his fall. He fell from his steadfastness. When he was an old man he wrote,

"The law of His God is in his heart;

None of his steps shall slide" (Psalm 37.31).

John repeats an historical fact when he says, "The law was given by Moses"

(John 1.17). It was the doctrine or instruction given for all Israel upon Mount Horeb (Malachi 4. 4), and "the law is truth" (Psaha 119.142). The Greek word for law has a different derivation and meaning (Greek nomos); it means what is assigned, apportioned, such as to apportion a feeding place for cattle. Hence it meant a usage, or custom, and in consequence that which was a custom became a law or an ordinance. There is no thought in the Greek word for law as signifying any law given by the supreme Being, as in the case of Israel, but only such laws and ordinances as came about by the usages of men. Hence in human law there was no thought of absolute truth, no thought of steadfastness or of perfection. Truth could only be a very relative matter when founded on the usage and custom of men. Yet, nevertheless, the Spirit of God uses the word nomos in telling us that a divine law was given by Moses to Israel. In the light of the meaning of the Greek word for law it is small wonder that Pontius Pilate, when the Lord spoke of His having come to bear witness unto the truth, asked, "What is truth?" (John 18.88). Law might be a rule that became fixed, but if it were based on custom it was liable to change, and no basis of truth could be assigned to it. The Lord said to Pilate,

"To this end have I been born, and to this end am I come into the world, that I should bear witness unto the truth. Every one that is of the truth heareth My voice" (John 18.37).

Earlier the Lord had said in the hearing of His disciples, "I am ... the Truth" (John 14.6), and, "Thy word is truth" (John 17.17). Here are stead-

fastness and stability, for He said, "Heaven and earth shall pass away, but My words shall not pass away" (Matthew 24. 35).

The Lord places Himself alongside the inspired word of God (and we believe

in both the verbal and plenary inspiration of the Holy Scriptures, down to the very jot and tittle of these living oracles), and claims for His words that they are truth as God's written word is truth, and not only so, but He Himself is the 'Truth. What is true of Himself, in whom there could be no mixture of falsity, is true of all His ways and works and words; all bear the stamp of absolute truth. He could not err from ignorance, nor because of the superstitions or prejudices of His times. The usages or customs of His times form no part of His teaching. It was because of who He was (and is) that His teaching is what it is.

The law was given by Moses; it was carried down on the two tables of stone written by the finger of God, but grace and truth came (became) by Jesus Christ

"The Word became flesh and dwelt (tabernacled) among us .... full of grace and truth" (John 1.14, 17). Grace and truth were not what He brought in His hands, but what were in His heart. His life is the exhibition of grace and truth. Grace without truth could not be true grace ; it would be no grace at all; and truth without grace would have added to the condemnation of the law of God ever broken by man. But in Christ, the Word incarnate, these are joined and have become the joy of all who of His fulness have received grace for grace.

When Moses came from the mountain bearing the law we are told that his face shone with the glory of God, but it was only on his face, and it passed away, but the glory of the incarnate Word is the glory of an only begotten Son. His is no transient glory, but one which is permanent and eternal. Whilst there is no definite article before "only begotten," where is there a son with a glory comparable to His? There is none!

J. Miller | Mar 1952
Jottings