Truth Magazine

By Cecil Willis

In Genesis 25:8, these words are penned, chronicling the death of Abraham: “And Abraham . . . died in a good old age, and old man, and full of years, and was gathered to his people.” These words very well express the passing of another great man, W. W. Otey of Winfield, Kansas. It is probable that the next few months, yea even the coming years, will witness many words this stalwart soldier in being penned about the Lord’s army.

His Early Life

William Wesley Otey was born March 14, 1867 in Pulaski County, Virginia, the sixth in a family of seven sons and three daughters. His parents were J. W. and Sarah A. Otey. W. W. Otey (as he was known during all his public life) was born shortly after the great conflict between the States. In his early childhood, he heard many stories of blood and battle yet so fresh on the minds of those thousands who fought in that great struggle. His father was a hard workingman, being what we would call a tenant farmer. He supplemented his earnings by carpentering, as did Bro. W. W. Otey.

J. W. Otey moved almost every year. Thus W. W. Otey and his brothers and sisters had little opportunity for education. In fact, brother Otey’s formal schooling lasted only about four or five months. Yet his life had made a tremendous impact upon the lives of thousands of members of the Lord’s church through his preaching, and more especially, through his writings in religious periodicals, books and tracts.

There were few books in J. W. Otey’s home. W. W. Otey could only remember a few spelling books, two readers, two arithmetics and the Bible. No newspapers came into this home. So the Bible was about the only thing there was to read. As we think about it, this might not be such a tragedy!

Gradually, brother Otey learned to read. At fourteen years of age he read the Bible through. This Bro. Otey regarded as the greatest and most important event in his life. I think I remember Bro. Otey telling me that he learned to write his own name after he was married. Yet one cannot call brother Otey an uneducated man. He, like so many other great preachers of this and past generations who had little or no formal education, was certainly an educated man.

Bro. Otey’s parents obeyed the gospel in the 1850’s. But in their moving about, they seldom had the opportunity to hear gospel preaching. Otey said he only heard three or four sermons by gospel preachers before he was married. When he was about twenty, W. W. Otey sent word to J. T. Showalter, the father of G. H. P. Showalter, that he wanted to obey the gospel. Bro. Showalter came and baptized him. Otey and a few others began meeting in a schoolhouse, and from the beginning, the chief work of teaching and making public talks devolved on him.

His Marriage

One of the most beautiful things about brother Otey’s life was his tremendous devotion to his wife of more than seventy years. In his later years, brother Otey liked to tell of the first time he saw Minnie Showalter. He wrote of this first time he met her: “I turned in the direction of the girl, who was perhaps 8 or 10 feet distant. Our eyes met and held a brief moment as if by magic. If I were an artist I could paint that girl as true as if I had a living person before me.” One year after this first meeting they were married. Bro. Otey probably made many mistakes in his life, as we all do, but he made no mistake when he married Minnie Showalter. Bro. Otey wrote me a few months ago that Minnie Showalter was the only girl “I ever even walked with.” And as he told of those touching scenes, he added, “Even now I am trying to type these lines through blinding tears of which I am unashamed.”

Eight children were born to Bro. and Sis. Otey, of whom seven yet live. The Oteys in 1955 had a nice celebration observing seventy years of married life. The Governor of Kansas wrote them a letter of congratulations. But on July 23, 1956, Sis. Otey died. The last four years of Bro. Otey’s life were exceedingly lonely years. But he did not complain. He only longed to be absent in the flesh, and present with the Lord.

His Preaching

Brother Otey proclaimed the gospel by word and pen for over seventy years. He was never what some might call a “professional” preacher. In fact, very few of his seventy years of preaching were spent in what we would call full-time work. Most of the time he supported himself with his own hands. He had a sturdy constitution. Much of the time he farmed during the day and preached at night–and that at his own charge. When he was over seventy years of age, Bro. Otey ceased “full time preaching,” having spent about ten years in Oklahoma and Texas in full time work. He came back to Kansas and bought a farm. He and sister Otey saved a little money, most of which they earned with their own hands after they were eighty years of age. They bought a modest home and moved into Winfield, Kansas in September 1953. Here they lived their last days in as much comfort as this modern age can provide. Yet they lived a very simple life.

The greatest single work that Brother Otey ever did for the cause of Christ was to attempt to stop digression. Of course, once digression has set in or the seeds of digression have been sown, no man can prevent the harvest. But Bro. Otey did a wonderful job of defending the truth against innovationists. After lengthy negotiation involving more than a year of writing letters, Bro. Otey forced J. B. Briney to debate him in Louisville in 1908 on the instruments of music and missionary societies. Briney was at this time the outstanding debater among the liberals in the church. Bro. Otey was not too well known at this time. He was yet relatively young, only 41 years old. Briney was a seasoned debater. Otey was a beginner. This debate marked one of the first times any reputable man in the Christian Church attempted to uphold his innovations in public debate. Briney probably agreed to meet Otey in Louisville because he though it would be impossible for Bro. Otey to get endorsement in Louisville. But the necessary endorsement was secured and finally the debate was conducted. Immediately it was printed, and has since been a classic on the subject. The Gospel Guardian reprinted it in 1955. Brother Otey never held many debates–only four or five. But the Otey-Briney Debate will cause his name long to be remembered by conservative brethren.

Truth Magazine, VI: 3, pp.23-24
December 1961

By Homer Hailey

(Ed. Note: The following article is taken from a former tract by Bro. Hailey.)

Many questions, important and perplexing, arise to confront us each day; but there is no question of such vital importance as that of Pilate when he asked, “What shall I do with Jesus, who is called Christ?” Now it is altogether possible that you have been putting off making a definite answer to that question, but as you put it off into the future somewhere, you are simply saying, “Away with him, away with him.” The church of Christ is anxious to help you in every possible way to answer that question now–not tomorrow, but today: for upon your answer to the question depends your eternal destiny. In order to answer any question intelligently, one must take time to reflect upon it, consider it, and weigh carefully all points involved.

Let us look for a few moments at this question of Pilate, “What shall I do with Jesus, who is called Christ?” The question was asked by the governor as Jesus stood before him, the day the Saviour was put to death. Looking at the events which led up to the question: We find Jesus had eaten the last passover with His disciples, after which He instituted His own memorial feast, the Lord’s supper. From thence He went to the garden of Gethsemane, where, in prayer, He poured out His soul unto the Father, at which time He was strengthened by an angel for the ordeal before Him. From there He was: taken to Annas and Caiphas by the mob who came for him; and from thence to the Sanhedrin, where He was condemned to die.

From these groups Jesus was taken to Pilate who, finding no fault in Him, sent Him to Herod. Before Herod He spoke not, nor answered him a word. Herod mocked Him and sent Him back to Pilate. Before Pilate for the second time, He was further humiliated by being mocked, crowned with a crown of thorns, scourged and delivered up to be put to death. It was while He was before him that Pilate asked the question of our study, “What shall I do with Jesus, who is called Christ?” Pilate had offered to release unto them whom they would; they had asked for Barabas, a murderer and insurrectionist, to be granted them. This brought forth Pilate’s question; since they had asked for Barabas, now what should he do with Jesus?

 

What the Question Involves

 

Consider first, the inclusiveness of the question:

1. It involves one’s disposition of God, for the two, God and Christ, are inseparable. Jesus said, “I and the Father are one” (John 10:30); and He taught the disciples, “He that hath seen me hath seen the Father also” (John 14: 9,10). And He said, as He sent out the apostles, “He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me” (John 14:20). But more, “He that heareth you heareth me; and he that rejecteth me rejecteth him that sent me” (Luke 10:16). Therefore, when one rejects Jesus Christ, he rejects God who sent Him.

2. The question includes one’s disposal of the word and message of Jesus, for neither can these two be separated. There are some today who would accept Jesus but reject His word by refusing obedience to it. But the Holy Spirit declares, “The Word became flesh and dwelt among us” (John 1:14); and Jesus said, “He that rejecteth me, and receiveth not my sayings hath one that judgeth him: the word that I spake, the same shall judge him in the last day” (John 12:48).

3. The question would also include one’s attitude toward the church, for it is His body; Christ and the church are one, taught Paul in Eph. 5:30-33. In the verses just prior to these the apostle discussed the relation of the wife to her husband, using the relation of the church to Christ by way of illustration He then said, “For this cause shall a man leave his father and mother, and shall cleave to his wife; and the two shall become one flesh. This mystery is great: but I speak in regard of Christ and of the church.” Hence, in accepting Jesus as Christ one thereby becomes a child of God. He pledges himself to abide BY and IN the word of Christ, and becomes “one” with Christ as a member of His body, the church. One’s disposal of God, the word of God, and the church of God are all determined by his answer to the question, “What shall I do with Jesus, who is called Christ? “

 

Who Is Involved in Question

 

Next, we ask, just who were involved by the question asked by Pilate, and what were the issues raised?

1. The Roman government was involved, for Pilate acted as the representative of that institution. The question involving the government would be one of justice, on the one hand or the whims of the people on the other.

The judgement was “innocent,” but the verdict was “Crucify him!”

2. The Jewish religionists were likewise involved by the question: the issue with them being “traditions” on the one hand, or “truth” on the other. Their own desires and interpretations of what God should do for them, or God’s provision for them in His Son Jesus Christ according to His wisdom, was the issue.

3. As respected the mob, it was a matter of accepting their benefactor and teacher who had so tenderly ministered unto them and taught them, or asking for and upholding a robber and a murderer.

4. But with Pilate himself, as an individual, what was involved? With him the issue was the conviction of his conscience on the one hand, which was the innocence of Jesus, or the favor and popularity of the masses on the other. These were the interested parties in Pilate’s day, and the issues raised with each by the question to parallel groups today:

1. The government of this day, as the governments in Pilate’s day, must decide on the question, “What shall they do with Jesus, who is called Christ?” The issue squarely put is, Shall the principles of honesty, integrity, justice, fairness to all as taught by Jesus Christ be respected by governments7 Shall governments exist for the protection of the right and punishment of the wicked, or shall corruption, greed, lust, deceit, bribery, and kindred wickednesses dominate? Shall justice reign or shall violence and weakness, in the words of our text, What shall governments of today do with Jesus?

2. The question confronts and involves the religionists today as it did in Pilate’s time. Today the religionist issue is definitely fixed: it is either Christ or infidelity, the New Testament or modernism, righteousness of God as revealed in Christ or the traditions, errors and wisdom of men. Shall every man do that which is right in his own eyes, or shall Jesus Christ and the New Testament be the standard of authority? These are the issues involved in the question as it confronts the religionists today; what shall religion do with Jesus who is called Christ? This calls for a definite and uncompromising answer. Shall Jesus Christ be crucified today on a cross of tradition and prejudice or on a cross of modern religious philosophy; or shall men accept and follow Him as the Christ who possesses all authority in heaven and on earth?

3. As then, so today, the masses are involved by the question. With them it is Christ or Satan, the Sermon on the Mount or the gratification of the flesh as the chief aim in life. In social circles, in politics, in disputes between capital and labor the question of peace and righteousness must be decided by an answer to the question, “What shall we do with Jesus who is called Christ?”

4. Finally, the individual is no less involved than was Pilate, it is not someone else, but it is you and me, “What shall I do with Jesus?” The issue is salvation or damnation, individual and personal obedience and service or rejection of Him and the principles He taught. No man can straddle the fence; each is on one side or the other. Jesus said, ‘He that is not with me is against me; and he that gathereth not with me scattereth” (Matt. 12:30). Here we have the issue as it presents itself today, clear and definite.

 

What Is Safe Verdict

 

Let us now look at the verdict rendered by all, and the consequences, which came to all. The clamor of the mob was, “Crucify him, crucify him.” Pilate’s disposal of Him was to wash his hands of the affair, which of course he couldn’t do after which he scourged Him and delivered Him to be put to death. The verdict of the Jewish religionists was, “His blood be upon-us, and upon our children.” While the verdict of Judas was, “I have betrayed innocent blood,” and that of the centurion, “Surely this was the Son of God.”

The voice of the mob, urged on by the religious leaders of the day, prevailed. So scourged, mocked, and crowned with thorns, Jesus was led away as a lamb to the slaughter to die for the sins of the world. As for the consequences, disaster came to all:

1. The Roman government fell, a victim of its own lusts and corruption. When it reversed the verdict from “innocent” to “crucify him,” simply to gratify the whims of the governed, it sealed its doom. No nation governed by such policies can permanently endure. Can we look for anything different among governments today? When hard and fast principles of right are rejected for the whims of the governed, can a nation abide? To me this appears to be worth thinking about, and that seriously, in our own day.

2. Within a few years the Jewish religion passed into a memory. With the destruction of Jerusalem by Titus in 70 A. D., the Jews were scattered, the Temple destroyed, and the individual identity of the Jews as to tribes vanished. The nation fell, a victim of its own prejudices.

3. What happened to the mob? They were slain in their beloved city by the same Roman government whose favor they courted, until the streets literally ran with the blood of the slain. They perished as a nation never to be revived. God’s law of punishment for murder was death: it had always been so. The Jews committed the national crime of murder when they crucified Jesus, and invited the penalty of death upon themselves when they said, “His blood be on us and on our children,” They died as a nation for a national crime.

4. And what of Pilate? According to history he was banished to Gaul where he met death by his own sword. The one who rejects Jesus Christ, who cries, “away with him,” “crucify him,” or washes his hands of Him, must pay, the price and the penalty of spiritual decay, till finally in hell he is shut off forever from the presence of God and all that is right and good.

Friend, the question is not dead, but it is the question of the hour, the question of the age. Pilate is dead, but “pilatism,” the disposition to wash one’s hands and say “free,” continues. The religionists of that day are dead, but prejudice and traditions continue. The mob is dead, but ignorance abides with us. The question is yours; what shall your answer be? Your eternal destiny, and our national and universal future depends upon your answer, and of your neighbor and mine to the question, “What shall I do with Jesus, who is called Christ?” We beseech you to think seriously, and instead of your answer being with that of the enemies of Christ join Paul in asking, “Lord, what wilt thou have me do,” or the man who cried, “Lord, I believe, help thou mine unbelief.”

Truth Magazine VI: 4, pp. 16-18
January 1962

By Melvin Curry

In the last article the issue of Holy Ghost baptism and the continuation of miracles was discussed. The last two nights of the debate involved the question of the number of persons in the Godhead.

 

Persons in the Godhead

 

The Third Night — Mr. Childress had the first affirmative speech dealing with the Godhead question. He affirmed the following proposition:

The Scriptures teach that there is only one person in the Godhead and baptism is to be administered only in the name of Jesus Christ.

His speech was completely disorganized and he made no attempt to define the terms of the proposition. He quoted numerous passages that teach the oneness of deity, especially from the Old Testament, and made an emotional effort to exalt the name of Jesus in the baptismal formula.

Brother Belue’s first negative speech was interrupted several times because of a faulty public address system. Even though he lost much of his effectiveness as a result of this fact, he did a masterful job in tying Mr. Childress in knots.

The United Pentecostal Church is represented by its debaters as teaching that the word person means “a human bodily form.” It holds true, therefore, that God is not a person, He only has a person. God’s person is Jesus Christ.

Through a set of calculated questions, brother Belue was able to commit Mr. Childress to this same position. Then he committed himself to the task of debating the proposition on the basis of Mr. Childress’ own definition of the term “person.” In fact, by doing this in his second negative speech, he so bewildered Mr. Childress that he was completely at a loss to defend the proposition that he signed to affirm.

His proposition affirmed that “there is only one person in the Godhead.” But his own definition of terms denied that God is a person at all. He at one time had a person, but not now. Jesus Christ was the “human bodily form” of God manifested in the flesh. So if the God of heaven is a human bodily form, He cannot be a “Spirit,” because “a spirit hath not flesh and bones” (Lk 24:39). He saw his dilemma! Either he must affirm that there is more than one person in the Godhead, in order to keep God from being a flesh-and-bone-Spirit, or he must deny that there is a person in the Godhead. But to do this would be to forfeit his own proposition. Even Mr. Welch, who moderated for him the last two nights, was not able to get him out of this tight spot throughout the rest of the debate.

The Fourth Night — Since brother Belue had accepted the definition of “person” proposed by Mr. Childress the night before, his opponent was obligated to accept his definition the last night, or else contend with the flesh-and-bone-Spirit he had created by his own specious reasoning. Whereupon, brother Belue defined the word as “an intelligent, rational being.” Then he proceeded to prove that there are three “intelligent, rational beings” in the Godhead.

He clearly defined all the terms of the following proposition carefully:

The Scriptures teach that there are three separate and distinct persons in the Godhead, and baptism according to the wording of Matt. 28:19 is scriptural.

Having committed Mr. Childress on the meaning of the term “person,” the first half of the proposition was much easier to establish. And it stands to reason that all he had to do in order to prove the last half of the proposition was simply to quote Matthew 28:19. If baptism according to the wording of Matthew 28: 19 isn’t scriptural, then nothing is!

 

A Scriptural Defense

 

Brother Belue’s affirmative speech was well outlined and easily understood. The arguments were three in number and followed one upon another logically. First, he proved by the use of a chart that there are three in the Godhead. The chart had twenty scriptural references on it, including Matthew 3:13-17; 28:19; Luke 1:35; John 3:34; 14:26; 20:21, 22, etc. All of them mentioning the three persons of the Godhead in the same context.

Second, he demonstrated that these three are persons. The Father is a person: He has a will (Mt. 7:21), a voice (Ex. 19:19; Mt. 3:17), and a business (Lk. 2:49); He reveals (Mt. 16: 17), sees (Mt. 6:6), hears (Jn. 11:41; 9:31), appoints (Lk. 22:29), and works (Jn. 5:17); He teaches (Jn. 8: 28), forgives (Mk. 11: 25), knows (Mk. 13:32), gave authority to His Son (Jn. 5: 27); and His person is well attested by Scripture (Job 13:8; Heb. 1:3).

Jesus Christ is a person: He has a mind (1 Cor. 2: 16), knowledge (Jn. 10:4), and all authority (Mt. 28:18); He is God’s Son (I Jn. 4:15), our mediator (I Tim. 2:5), and head of the church (Eph. 5:23); He is eternal (Heb. 13:8); He came from heaven) (Jn. 6:38); He assisted God in creation (Eph. 3:9); He reveals (I,k. 10:22), appoints (Lk.22:29), works (Jn. 5:17), and bears witness (Jn. 1: 18).

The Holy Spirit also is a person: He has a mind (Rom. 8:27), a will (I Cor. 12:11), and knowledge (I Cor. 2:10, 11); He speaks (I Tim. 4:1), bears witness (Rom. 8:16), teaches (Jn. 14:26), testifies (Jn. 15:26), guides (Jn 16:13), commands and restrains (Acts 16:6, 7); He appoints (Acts 20:28), reproves (Jn. 16:7, 8), intercedes (Rom. 8:26), and invites (Rev. 22:17); He can be lied to (Acts 5:3), resisted (Acts 7: 51), quenched (I Thess. 5:19), done despite to (Heb. 10:29), vexed (Isa. 63:10), and grieved (Eph. 4:30); and He is eternal (Heb. 9:14).

Third, since there are three in the Godhead, and since these three are persons, then it follows that they must be separate and distinct from one another. This can be illustrated by a study of the person of Jesus Christ.

Jesus Christ is not God the Father: (1) No man has seen God at anytime (I Jn. 4:12; Jn. 1:18; Ex. 33:20). Men have seen Jesus Christ (Jn. 1: 14). Jesus Christ, therefore, must be distinct from the Father.

(2) God knew the day and hour of Christ’s second coming (Mk. 13:32). Jesus Christ did not know that day and hour (Mk. 13:15 32). Jesus Christ, therefore, must not be God the Father.

(3) God (Spirit) has not flesh and bones (Jn. 4:24). Jesus had flesh and bones (Lk. 24:39). Jesus Christ, therefore, is not God the Father.

Jesus Christ is not the Holy Spirit. (1) Those of the world cannot see a spirit (Jn. 14:17).

Those of the world could see Jesus (Jn. 14:19). Jesus Christ, therefore, is not the Spirit.

(2) Blasphemy against the Holy Spirit cannot be forgiven (Mt. 12:31, 32). Blasphemy against Christ can be forgiven. Jesus Christ, therefore, is not the Spirit.

(3) The Spirit hath not flesh and bones (Lk. 24:39). Jesus Christ had flesh and bones. Jesus Christ, therefore, is not the Holy Spirit.

Jesus Christ is distinct from God the Father and God the Holy Spirit. He is one of the three persons in the Godhead (Col. 2 :9).

The overwhelming evidence presented by this positive presentation of truth could not be gainsaid by Mr. Childress. The proposition was sustained beyond any question of a doubt.

Truth Magazine VI: 4, pp. 14-16
January 1962

By Richard A. Kruse

It is important to consider the love of God for man It is important to consider the love of man for God. But it is also important to consider the love man should have for man.

Many fine things are said in the Bible about love. It is called the first commandment (Matt. 22:36-40); it is called the second commandment; it is the great commandment; it is the last commandment (1 Tim. 1:5). All the law is fulfilled in this commandment (Gal. 5:14). It sums up all the commandments (Rom. 13:8-10). He that practices it fulfills the law. It is the royal law (Jas. 2:8): God said above all things be fervent in love (1 Pet. 4:8) . It is the last of the Christian graces (2 Pet. 1: 7) . It is the first of the fruits of the Spirit (Gal. 5:22). It not only covers a multitude of sins (1 Pet. 4:8), but it also covers all sins (Prov. 10:12). It is greater than faith or hope (1 Cor. 13:13).

God is called love (1 John 4:8,16). If God is love then the amount of love that one has in him is the measure of God that is in him. Too many have more of the devil in them than they have of God. Love must be without hypocrisy ( Rom. 12 :9) . In love of the brethren, be tenderly affectionate one towards another (Rom. 12:10). Love worketh no ill to his neighbor (Rom. 13:10). Because of love one would not eat meat if thereby his brother is grieved (Rom. 14: 15). Knowledge puffeth up but love edifies (1 Cor. 8: 1). Let all that you do be done in love (1 Cor. 16:14).

We should confirm our love to the weak and fallen (2 Cor. 2:8) . Through love we are to be servants one to another (Gal. 5: 13) . Love caused Jacob to work seven years for Rachel and they seemed to him as but a few days (Gen. 29:20). It makes the unpleasant sweet and the dread easy. It changes one’s outlook on life and makes one like the Master who prayed in death for His murderers (Lk. 23:34). It caused Stephen to pray for those who stoned him to death (Acts. 7:60).

We are to follow after love (1 Cor. 14:1). We are to walk in love (Eph. 5:2). We are to bear one another in love (Eph. 4: 12); Speak the truth in love (Eph. 4:15). Thus the body edifies itself in love (Eph. 4:16). No wonder that God will see to it that love never faileth (1 Cor. 13:8).

Jesus says that we should love one another, even as He loved us (John 13:34; 15: 12). How much did Christ love us? Did you know that the Bible not only says that Christ laid down His life for us, but that we ought to lay down our lives for the brethren (1 John 3:16)? Is that too hard for us to practice? Then it is too hard for us to be Christians. Love your neighbor as yourself is the second commandment. That leaves no room for less love for our brethren, all the brethren–even the ones we disagree with or ones of a different race. How far from the Bible many are, and yet they wonder if they will go to heaven (Rev. 22: 14-15).

“Why call ye me Lord, Lord, and do not the things I say?” (Lk.5:56). Love will cause us to obey God. It will eliminate gossip, lies, slander and division. Love will cause us to preach the message of love to save the souls of the lost (John 3:16; Rom. 6:3-6; 1 Cor. 15: 1-4).

Truth Magazine VI: 3, p.060
December 1961