Truth Magazine

By Wayne S. Walker

A few years ago there was a newspaper article in which several leading scientists were asked to discuss whether the forbidden fruit of Genesis chapters two and three was really an apple or not, since apples do not generally grow in the part of the middle east where it is believed the Garden of Eden was located. A couple of these so-called experts even said that we would probably have to check the Hebrew and Greek translations of the Bible to see exactly what was meant by the word “apple” to be absolutely sure. (For those who wish to check the accuracy of this, the story is found on page 3 of the July 7, 1974, Sunday edition of the Chicago Tribune. The author was Derrick Blakely and his title was, “Apricots in Eden? Experts Take a Bite.”)

However, all of this discussion was a manifestation of ignorance because the Bible does not even claim that Adam and Eve ate an apple. It just calls it a fruit. “Then the LORD God took the man and put him in the garden of Eden to tend and keep it. And the LORD God commanded the man, saying, ‘Of every tree of the garden you may freely eat; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die (Gen. 2:15-17, NKJV). Our purpose in this article is not to determine the kind of fruit that God forbade Adam and Eve to eat, but to look at this text and see what lessons can be learned from it.

I. God gave man a job to do. Adam was put into the Garden of Eden and told “to tend and keep it.” God despises idleness. Of the slothful man he said, “So your poverty will come like a prowler, And your want like an armed man” (Prov. 24:34). One of our own proverbs is that an idle mind is the devil’s workshop and idle hands are the devil’s tools. God has always required man to work in the physical realm. “Let him who stole steal no longer, but rather let him labor, working with his hands what is good, that he may have something to give to him who has need” (Eph. 4:28). God has given his people a spiritual work to keep them busy. “Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord” (1 Cor. 15:58). When you sing the grand old gospel song, “I Want to Be a Worker for the Lord,” do you really mean it?

II. God gave man provisions to live. God said to Adam, “Of every tree of the garden you may freely eat.” God also provides for us. He is the source of every good and perfect gift. It is him who “gives to all life, breath, and all things,” and it is in him that “we live and move and have our being” (Acts 17:25-28). God provides for all our physical needs. While preaching in Lystra, Paul said of God, “Nevertheless He did not leave Himself without witness, in that He did good, gave us rain from heaven and fruitful seasons, filling our hearts with food and gladness” (Acts 14:17). May we ever be thankful for these wonderful material blessings. But God has also provided for all our spiritual needs in Christ. “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ” (Eph. 1:3). Thanks be to God for his unspeakable gift!

III. God gave man a commandment to keep. His specific words to Adam were, “But of the tree of the knowledge of good and evil you shall not eat.” In every age, God has revealed his commandments to mankind. The Psalmist wrote, “You, through Your commandments, make me wiser than my enemies; For they are ever with me” (Psa. 119:98). One of the purposes of these commandment is to try or test man’s faith whether he would obey or not. Moses told the Israelites, “And you shall remember that the Lord your God led you all the way these forty years in the wilderness, to humble you and test you, to know what was in your heart, whether you would keep His commandments or not” (Deut. 8:2). It is by keeping his commandments that we show our love for God. “For this is the love of God, that we keep His commandments. And His commandments are not burdensome” (1 Jn. 5:3). To say that we “love God” and then refuse or fail to obey his commandments is to lie.

IV. God gave man a threat of punishment to motivate him. Adam heard God say, “For in the day that you eat of it you shall surely die.” Law without punishment is, in fact, no law. “Because the sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil” (Ecc. 8:11). One of the major problems with the laws of our nation is that punishment is not sure and swift. This has resulted in the skyrocketing of our crime rate. Most people recognize the need for occasional punishment in the home. “He who spares the rod hates his son, But he who loves him disciplines him promptly” (Prov. 13:24). In order for children to learn the difference between right and wrong, wrong behavior must be punished. In the spiritual realm, the reward of heaven would mean relatively little without the contrasting punishment of hell. Only when the wicked go away into everlasting punishment and the righteous into eternal life will justice finally be perfected (see Matt. 25:3141).

Conclusion

Adam and Eve had enough to do in the garden that they really did not have time to stand idly around thinking about the forbidden fruit. They had plenty of other fruit to eat so that they did not even need it. Furthermore, God commanded them not to eat of it and promised punishment if they did. However, in spite of all this, Adam and Eve ate the forbidden fruit. And God did punish them. God has given us everything we need to get from earth to heaven. “As His divine power has given to us all things that pertain to life and godliness, through the knowledge of Him who called us by glory and virtue” (2 Pet. 1:3). But if we do not do his work and keep his commandments, we shall also be punished – eternally. Yet, because Jesus died for us, we can escape the punishment of our sins and receive God’s eternal reward by giving our lives to him in obedience to his will. If you are not a Christian, or are unfaithful, will you not consider your spiritual condition and come to Christ for his blessings?

Guardian of Truth XXXII: 2, pp. 44-45
January 21, 1988

By Frank Walton

The spiritually-charged David was optimistic and enthused in his living relationship with the living God. “But let all those rejoice who put their trust in You; let them ever shout for joy, because you defend them. . . . For You, O Lord, will bless the righteous; with favor You surround him as with a shield” (Psa. 5:11-12, NKJV). He wasn’t psyched up with super self-confidence, but he could “strengthen himself in the Lord” (1 Sam. 30:6) because he had great God-confidence. “The Lord sustained me. I will not be afraid of ten thousands of people who have set themselves against me” (Psa. 3:5b-6). He could count on his God to help in time of need. “Because He is at my right hand I shall not be moved” (Psa. 16:8b). Instead of faith in faith, he had faith in Jehovah, who is the source of all power. “The Lord is my rock and my fortress and my deliverer; my God, my strength, in whom I trust; my shield and . . . my stronghold” (Psa. 18:2). He didn’t need a humanly devised PMA pep talk, for his positive faith exuded active trust in doing great things by his God. “For by You I can run against a troop, and by my God I can leap over a wall. It is God who arms me with strength. . . He makes my feet like the feet of deer, and sets me on my high places. . . . Your right hand has held me up, Your gentleness has made me great” (Psa. 18:29, 32a, 33, 35b). His God was able! He had never sponsored a losing cause. We can have this joyous exuberance and optimistic faith in serving God. Our efforts can count for something worthwhile.

“And I searched for a man among them who should build up the wall and stand in the gap before Me for the land, that I should not destroy it; but I found no ,one” (Ezek. 22:30, NASB). One of the leaders during Ezekiel’s day could have made a difference in Judah. God needed someone to rise to the occasion and help stem the tide of moral decay. If I were alive back then, would I have stood in the gap? Would you?

Sound Familiar?

Have you ever been discouraged because you thought your efforts didn’t make Much difference in the overall scheme of things. When we think we’re spinning our wheels, with little to show for our work, we think, “Why bother? What good does it do to try?” Some of you have tried once or twice to lead singing or prayer, to give an invitation, teach class or talk to a lost person and seemingly made a mess of it. Embarrassed, you might resign yourself to failure. “I can’t” slams the door on trying to learn to do better and go on in making a difference in the Lord’s work. If at first you don’t succeed, you’re about average, so try, try again! Look at Jesus’ first sermon in the synagogue and how they ran him away (Lk. 4:28-30). Instead of saying, “I can’t,” say instead, “Up until now, I haven’t been able to do this, but I am willing to learn.” Sometimes temporary failures teaches us the things we need to know to make progress.

Others might be discouraged, swamped in a sea of apathy, worldliness, contention or pessimism among members of the church. You might think, “Why go on? What difference will it make?” Or you might have visited several unfaithful brethren who showed no interest in the Lord and were quite hostile because you cared enough to visit. You probably feel just like the brother who had a seemingly good prospect suddenly lose interest in studying the Bible. As our heart sinks, we wonder, “How could they care so little for their soul? Isn’t anyone interested in the gospel?” There’s an unbelieving spouse who makes life for the believer so miserable that they’re tempted to cry out, “I can’t go on!” A preacher spends hours in visiting, preparing lessons, teaching and preaching, but is frustrated by a lack of visible results from preaching his heart out. Sitting at home alone late Sunday night, he wonders, “Is something wrong with me? It all seems to make so little difference, no matter how hard I try.” We all have pondered upon our purpose, if we really made a difference.

A “Faith Lift”

“Look to Me, and be saved, all you ends of the earth! For I am God, and there is no other” (Isa. 45:22). Our mighty, awesome God is able to make a difference between defeat and victory. “Yours, 0 Lord, is the greatness, the power and the glory, the victory and the majesty; for all that is in heaven and in earth is Yours; Yours is the kingdom, 0 Lord and You are exalted as head over all. . . . And you reign over all. In your hand is power and might; in Your hand it is to make great and to give strength to all” (1 Chron. 29:11-12). Our God has the power if we have the faith, for we cannot out-believe the great I AM. Our faith increases as we increase the focus on the object of our faith. Such is the beginning point of all spiritual achievement (Heb. 11:6). Wonder of wonders, he is on our side (Heb. 13:6). With him there are no insignificant lives, no little people. He specializes in the people-changing business. “For thus says the High and Lofty One who inhabits eternity, whose name is Holy: ‘I dwell in the high and holy place, with him who has a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones'” (Isa. 57:15). He has not left us to struggle alone. “‘Am I a God who is near,’ declares the Lord, ‘and not a God far off?'” (Jer. 23:23, NASB)

God made us for himself and his glory (Isa. 43:7), so that we might come to serve and know him and then enjoy him forever. He makes no mistakes, nor did he put us here to fail or wallow in self-pity. He took the dust of the ground, made Adam, and breathed into his nostrils the breath of life. This living being was a man, the height of God’s creation. “What is man that You are mindful of him?” (Psa. 8:4) On a sermon tape, I heard Paul Earnhart observe how we excuse some mess we’ve made by saying, “Oh, I’m only human.” But as David beholds the wonders of creation, he marvels at man as the zenith of creation. Made in God’s spiritual likeness, to be human is to be truly remarkable. The Son of God shows us the way of obedience, to become a new and better person day by day, “raised to walk in newness of life” (Rom. 6:4). We have vast potential, with the God-given power to think, to choose, to act and become all God designed us to be (Eph. 2:10). We’re not shoddy material. We sin and fall short of his glory when our faith fails (Lk. 22:32). But by nourishing our faith, we don’t have to be the way we are, but can be a changed and better person, enabled by great faith in God to do great things for Him. “Now to Him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us” (Eph. 3:20). Do we believe this? Within the will of God, what earthshattering things would we attempt for him if we really believed he would not fail us? “If God is for us, who can be against us?” (Rom. 8:31) Who dares to fight against us if God is fighting for us? Christians are never losers, but we are the super conquerors in life and eternity, led in triumph as we follow Jesus (Rom. 8:37; 2 Cor. 2:14).

How You Can Start Making A Difference

Read in the Bible about the daring lives of those who did not trust in themselves to do tremendous things, but had trusting faith in God to do his will through them. Enoch, Noah, Abraham, Moses, Amos, Daniel, Esther, Jeremiah, Nehemiah and the apostles are part of the roll call of glory. They were people like us, with problems and fears to face. But by faith, each one made a difference in his generation, amid a faithless world. They encourage us to carry on. “God having provided something better for us, that they should not be made perfect apart from us” (Heb. 11:40).

Their mission is not complete. We stand at a unique time on the stage of human history with a once in a lifetime opportunity to act in the drama of human redemption and destiny. There are more people alive today than have ever existed in all of history. Each one will spend eternity somewhere. We can make a difference in the lives of the people around us. God is calling all Christians for an all-out attempt to work in the urgent harvest of souls (Matt. 9:37-38). Can the Lord count on you to develop yourself into a soul-winner? No greater issue faces us today. The eternal destiny of billions is at stake. Only you can develop and use your ability; that’s an awesome responsibility! Jesus talked to thousands of people to get to those who were willing to respond. So must we be going out to seek and save the lost (Lk. 19:10). If we don’t, who will?

For us to make a difference, we need to learn to tap the power of prayer, crying out, “Lord, teach us to pray” (Lk. 11:1). By ourselves, our puny efforts and plans will accomplish little. But on our knees, our prayers can enlist the greater power of Providence. Little faith produces little praying. Prayer makes a difference, as it brings down blessings, wisdom and opens the door for the word (Mk. 11:22-24; Jn. 14:13-14; Jas. 1:5; 2 Cor. 1:11; Col. 4:3). Since prayer moves the hand that moves the world, a righteous person can cause a commotion when he knocks on heaven’s gate (Jas. 5:16). Be righteous and pray, for it gets God’s undivided attention (I Pet. 3:12)! Nothing is outside prayer’s reach, if it’s first within God’s will.

To build yourself up in the holy faith, commit yourself to regular, systematic Bible study. It’s food for the soul, like a spiritual vitamin. Who would go several days without eating? But how much more important that you feed your soul, which needs to be nourished for eternity? “Your words were found, and I ate them, and Your word was to me the joy and rejoicing of my heart” (Jer. 15:16). Knowledge breeds confident faith (Rom. 10:17). Dig into the riches of God’s word and it will make a difference in your life. Soon, you’ll be able to make a difference in the Lord’s service. For a clear, readable and overall accurate translation, I recommend either the New American Standard or the New King James Version.

“And let us not grow weary while doing good, for in due season we shall reap if we do not lose heart” (Gal. 6:9). We need not be bogged down in excuses or defeated by circumstances. Today is as bright as the promises of God (2 Cor. 1:20). We are his co-laborers, so we need to build an optimistic, constructive attitude that we can make a difference. God sees and knows the struggles we face. But he is on our side and he is greater than any challenge we face. Keep your eye on the Lord, and by faith we can make a difference.

Guardian of Truth XXXII: 2, pp. 52-53
January 21, 1988

By Dennis C. Abernathy

The study of the Holy Spirit is not something so dark and mysterious and incapable of being understood that we must take some blind leap in the dark.

How does the Holy Spirit work in conversion and sanctification? Does he work directly and without means, or does he work by means of the word of God? The question is not:”Did the Holy Spirit work directly during the time the revelation (the word of God) was being given?” but, “now that revelation has been completed, does he work through the word and only through the word in conversion (the alien sinner) and sanctification (the Christian)?”

Simply stated, the Bible teaches that whatever the Holy Spirit does today in either conversion or sanctification, he does it by means, not directly, and the means used by the Spirit is the word of God!

Name anything you choose that the Holy Spirit does today, and the word is the means for doing it! For example, does the Holy Spirit convert the sinner? The Word is the means (Psa. 19:7). Does the Holy Spirit edify? The Word is the means (Acts 20:32). This point cannot be overemphasized.

Much misunderstanding comes when we confuse passages that deal with the “miraculous” operation of the Spirit, when the Word was being revealed and confirmed, and apply these passages to the time when the revelation is complete and in written form. It is vital to remember that at one time there was no written revelation. The Spirit revealed the Word directly to the apostles and others who had received miraculous (spiritual) gifts. It is a fatal mistake to read passages that belong to that period of time and equate them, with the time after revelation had been completely revealed and confirmed. This appears obvious since we now (today)have a complete written revelation (Jude 3; 2 Pet. 13; Eph.3:1-4).

It is difficult for us today to think in terms of a time when there was no complete written revelation. But be assured that when passages that have to do with that preceding period are confused with the time afterwards when revelation was completed, it results in a complete misunderstanding of the work of the Holy Spirit in conversion and sanctification.

As an example of this, denominational preachers use John 14, 15, and 16 to support the direct leading of the Holy, Spirit, which was to the apostles and had to do with the revealing and confirming of the gospel. They apply these passages to preachers today, thus, confusing a period when, there was no complete written revelation with a period when revelation is completed and confirmed. The same thing results when we take passages which were written to Christians who had miraculous gifts during this preceding period of time and apply them to Christians today who do not have miraculous gifts, but do have the complete written revelation! This is vital to our understanding of this subject.

Most in the denominational world and many in the Lord’s church are influenced by Calvinism. The system of Calvinism is at the bottom of the teaching of the direct operation of the Holy Spirit on the sinner in conversion. This false system of doctrine says that the Holy Spirit may use the Word in conversion, but that he must operate directly and in addition to the Word in conversion. It is easy to see that what you have with this false concept is the Word of God . . . plus! To understand what Calvinism teaches on this point I recommend that one read the Campbell-Rice Debate. Specifically read pages 626,628,630,633 and 649. In his attempt to try to answer Campbell’s arguments that if the Holy Spirit operated directly, it would involve a miracle in conversion, read Rice’s remarks on pages 658 and 702. Mr. Rice then gives us his conclusion by saying: “How the Spirit operates on the heart in conversion and sanctification, I profess not to understand.”

In summary, Calvinism says that the Word of God is used in conversion, but there is an influence of the Spirit distinct from the Word of God and in addition to the Word that is necessary to conversion. This system also claims that the Spirit works in connection and in conjunction with the Word of God in sanctification (the life of the Christian), but also there is a direct and distinct influence (in the life of the Christian) just as there is in conversion (the alien sinner). It is maintained that this influence of the Spirit in addition to the Word is not a miracle, but in order to try and defend this inconsistent position, Calvinists “plain (?) that the operation as mysterious and invisible!

It is plain that the Bible teaches the Holy Spirit works through the Word on the heart of the alien sinner as well as in the life of Christian. But now, there are brethren who have adopted the old Calvinistic concept that the Holy Spirit influences the Christian in some direct invisible, and mysterious way! To illustrate this point, one preacher said (this can be documented): “I do not believe the Holy Spirit operates only through the Word of God in the life of a Christian.” He then summarized as follows: “(a) the Spirit through the Word (Eph.,6:17); (b) the Spirit operates only through the Word in conversion and conviction of sinners (there are no Christians where the Word has not gone); (c) however, the Holy Spirit actually dwells in Christians (Rom.8:9). If He does nothing as the indwelling Spirit,- there is no advantage in having Him in us.”

There you have it, beloved. I am asking for scriptural proof (1 Thess. 5:21) that the Spirit operates on the alien sinner only through the Word, but the Spirit operates on or in the Christian in addition to the word! Also, I am interested in hearing an explanation of how the Spirit operates and what he does in the life of the Christian, apart from the word! I anticipate the same response that the Calvinists give; i.e., the what and the how is mysterious and invisible and we must take it by faith because the Bible affirms it.

Beloved, we need to practice what we preach. We teach people that the Word of God is complete and all-sufficient (2 Tim. 3:16-17). But I say to you, if the Holy Spirit is influencing and doing things for the Christian separate and apart from, or, in addition to, the Word of God, it is just to that degree that the Word of God is incomplete and insufficient. We teach the truth concerning the conversion of the alien and then deny that very truth when we teach the Spirit is doing things for the Christian independent of the Word, through some personal indwelling. If I am wrong here, I beg to be corrected.

I am afraid that too many have read and studied too long and have drunk too deeply from the writings of Calvinism and find themselves refuting this false doctrine on the one hand and embracing it on the other. I suggest that every preacher (especially young preachers) read the Campbell-Rice Debate and the Nashville Debate (Moody-Harding). These will be enlightening as far as this study is concerned.

Guardian of Truth XXXII: 2, pp. 46-47
January 21, 1988

By Steve Wolfgang

Over the years I have been preaching in Danville (this is my ninth) I have received numerous inquiries about our “special training classes.” It is evident that, although we have advertised in various periodicals (magazines and newspapers, secular and religious) and many brethren are aware of what these classes are, many other brethren remain unaware of what the classes consist of and what they are designed to accomplish. A few brethren consider us a “seminary” or some “unscriptural arrangement,” or a “brotherhood power center” or some other vague threat to the faith. I write this article not so much to allay the fears of the few quoted above brethren generally about what this program is all about.

Like many other congregations (may they multiply), the Danville church has for many years used a young man during the summer, or occasionally for an entire year, to work with the local preacher in what might be called an “apprentice” capacity so that he might learn how to do the work of an evangelist. In 1976, after several years of such a summertime or year-long training period for various young preachers, one of the deacons of the church (who now serves as an elder) suggested that we try a year-long program designed to serve five or six young men rather than one at a time.

At the urging of the congregation, one of the elders, Kelly Ellis, took early retirement from the school system where he had served about thirty years as a teacher and guidance counselor. Supported by the church, he and the local preacher, Royce Chandler, began such a training program. After some slight alterations, the program continued when this author moved to Danville in 1979.

All the teachers in this program have had sound educational credentials (Master’s degree and beyond); Kelly Ellis and Steve Wolfgang have about thirty-five and twenty years, respectively, of preaching experience. Although the church has employed other men (Bob Crawley and David Eakin, for example) to teach when needed, the bulk of the teaching is done by the local preacher and by brother Ellis, still an elder in the Danville church. Gospel preachers who come to Danville for meetings are asked to prepare special material to present in the day classes; in the last few years, the students have been able to study with men such as Ed Harrell, Paul Earnhart, Robert Turner, John Clark, Bob Owen, Bill Cavender, Donnie Rader, and others.

Classes meet for three hours each day (9 a.m. to noon), Monday through Friday, during each of the three “trimesters” into which the school year is divided from Labor Day to Thanksgiving, December 1 to March 1 and March 1 to Memorial Day (with breaks or vacations weeks at appropriate times). In each trimester, students study three different courses with each teacher – thus, six courses per trimester, 18 courses per year, totally 36 different courses if the student remains for the entire curriculum.

In this manner, a student who enrolls for two years receives a course in every biblical book (some are grouped together – for example, Minor Prophets, Wisdom Literature, Synoptic Gospels, etc.) as well as courses in Denominational Doctrines, Sermon Preparation & Delivery, Church History, Bible History & Geography, Evidences, and a course in “Doctrinal Issues” in which debates on topics such as Premillennialism, the Charismatic Movement, Instrumental Music, Institutionalism, Divorce and Remarriage, and other issues are read and discussed. Of course, as one might expect, there are many occasions for informal discussions on various issues or problems which arise from time to time, ranging from evolution to some brother’s position on the date of Revelation to how to deal with a wayward brother or sister (just to cite some examples).

There is no tuition charge for these classes; students provide for their own housing, meals, and personal expenses; students’ textbook costs are about $50 per trimester (the church library is available to students as well).

One advantage to the classes in Danville is that there are a good number of smaller churches within easy driving distance who do not have “regular,” or “full-time” preachers and who will often request one or more students to preach for them at various times, thus providing ample opportunities for students to put into practice what they are learning in class.

Since 1973, more than sixty young men have enrolled in these courses. Several are them are “local,” having lived most of their lives in the Danville area. But they have also come from Canada (5 students), from Chile, Mexico, and twenty states, from New York to California, Michigan to Florida.

Of course, not all of these students have stayed the entire two years – some of them have discovered that preaching does not suit them. (That is probably as useful a lesson for them – and for churches – as anything they might learn in class.) Some of them came with no intentions of ever preaching; they simply wanted to learn more about the Scriptures in order to be better able to serve in whatever way they could. One man in his thirties drove a number of miles from his home for the express purpose of better preparing himself for the possibility of serving as an elder at some future time. I have heard any number of young men say they were “preparing themselves to preach” but how many men have you heard express the desire or pursue an active plan to prepare themselves to serve as shepherds of a local flock of God’s people?

More than thirty of these students, however, are now in full-time preaching work. They are preaching the gospel in West Germany, in Canada, in Central and South America, and in 13 of the United States.

Criticisms

Occasionally some concerned preaching brother will express to me some reservations about the kind of classes we have here. I cannot respond to them in detail here, but I would like to consider some of the most frequently mentioned concerns.

Most of the critics of this program seem to be concerned that it might be an unscriptural arrangement of some sort (specifically, questions have been raised about whether other congregations are involved in this work, or whether by accepting students who have been members of other congregations we violate principles of congregational autonomy). Other concerns expressed to us are that such a program might wield too much influence, or seeks to be some “brotherhood power center,” as one critic put it.

First, let me state plainly that this program is the work of one local congregation, overseen by its elders. It accepts no funds from other congregations, nor does it charge the students who come for the teaching imparted to them. The teaching is done by the elders here (one in particular, though other elders have spoken to the classes at various times), and the local preacher who works with the Danville church. No other congregation participates in this work in any way. In the few instances where we have used teachers who were not members of this congregation, we have paid them for their services, just as we do those preachers who come here to preach in gospel meetings. We would oppose any unscriptural co-operation of churches as quickly and as vocally as our most outspoken critics.

Some have charged that by the act of accepting students who come from other places that we are “dependent on other churches” for students. There are several responses to such fuzzy thinking. First, what do these students (or the churches from which they may come) give to the Danville church? The truth is, the congregation at Danville does the giving – teaching free of charge – and the students are the recipients. Second, if the concept mentioned above is true, then are congregations which allow non-members to attend their gospel meetings for the purpose of teaching them “dependent” upon other churches, or denominations, or the world, by so doing? If not, why not?

But the most critical issue here is that such thinking’ betrays a diocesan concept which is almost breathtakingly Roman Catholic. Scripture certainly nowhere teaches that a Christian is to be limited in study and/or training to the locality where they happened to obey the gospel. The truth is, the students who come to Danville do so as individuals and not as the representatives of some congregation. Again, we would oppose unscriptural concepts in this regard as quickly as anybody else – including some of our critics.

What about Danville’s program as a “center of influence”? Obviously, it might become just such a thing, despite our best efforts to prevent it. Of course, the same potential criticism could be made about congregations which conduct widely-advertised “lectureships,” or preachers who hold many meetings, travel widely, and/or edit journals which circulate among the brethren. Most thoughtful brethren recognize, however, that the potential abuse of something which is right in itself is not a legitimate reason for condemnation. We have attempted to be conscientious about encouraging those who have studied here to go out and start their own such programs, especially those in foreign countries, rather than simply encouraging others to come to Danville. It would be marvelous if every congregation offered similar opportunities for Bible study, and churches should be encouraged to do so.

What does it take for a congregation to do this work? First, it takes a membership which is committed to such a task. Because of the demands of teaching, the local preacher may not always be able to do all of the constant “visiting” or other activities that some congregations, due to a denominational concept of the evangelist as “pastor,” impose on the local preacher. A congregation which takes seriously the work of an evangelist as preacher and teacher of the Word is the first prerequisite.

Second, it takes an eldership committed to the work. This program would not have begun or continued to exist without the services and commitment of Kelly Ellis, who not only helped plan and design the program, but took early retirement (foregoing three of the bestpaying years a school-teacher can expect) in order to devote himself fully to this program. This type program is not one which could be undertaken by the local preacher or any one man. At least two are necessary in order to do the job properly. In like manner, it requires the dedication and commitment of not just one elder, but the entire plurality of overseers. Danville is fortunate to have had such a group through the years.

Third, it takes a preacher who is capable of doing such a job. This means not only one who can perform in the classroom (in addition to all the other tasks expected of him in other congregational duties), but who can relate to the emotional and spiritual needs of six or eight young men each year – taking time to work with them in a variety of ways as circumstances develop or the occasion arises. It also means being able to share their interests and engage in some occasional relaxation and/or recreational activities with them – be it bowling, softball, basketball, or whatever. It can be a draining job – emotionally, spiritually, even physically – which requires the preacher to have the committed support of his family, the elders, and the membership of the congregation.

But as one who has been privileged to work in such an environment for the better part of a decade, I can attest that it is worth whatever tribulation, anguish, or “hassle” such a program may bring. The benefits far outweigh the drawbacks in such an arrangement, and, as with most teaching assignments, I believe it is the teacher Who can benefit most of all.

It is my wish that this brief explanation will impart information about the Danville church’s “special training classes,” and answer some basic questions sometimes asked about it. But above all, it is my prayer that other congregations may be encouraged to develop or extend their efforts, to the extent of their opportunities and abilities, to encourage other young men to preach the gospel. It does not necessarily need to be a program similar to the one in Danville. There are many expedient ways to do the job. But do it we must. Truly, the fields are white for harvest, and the laborers far too few (John 4:35; Luke 10:2).

Guardian of Truth XXXII: 2, pp. 48-50
January 21, 1988