Truth Magazine

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

By Mike Willis

Brother Irven Lee has repeatedly cited the example of Lois and Eunice rearing Timothy as a godly child in the midst of great ungodliness. He reminded us that Christian parents should not despair; we can still have a godly family during an ungodly age. The success of Eunice is magnified by the remembrance that her husband was not a believer (Acts 16:3).

The Advantage of Godly Parents

We who have been privileged to be reared by faithful Christians have much for which to be thankful. “A good man leaveth an inheritance to his children’s children” (Prov. 13:22). Unfortunately, some children of godly parents rebel against God and speak derogatorily about their godly parents. “A fool despiseth his father’s instruction” (Prov. 15:5). Wishing to avert responsibility for their choice to disobey God (every individual has free moral agency), these renegades against God try to lay the blame for their ungodliness at the feet of their righteous parents. They say, “I don’t go to church now because mother and daddy made me go when I was little.” Rather than depreciating their parents in my eyes by such a comment, these ungodly children have complimented their parents. Even as their parents taught them the value of education and cleanliness against their childish protests, they also had the wisdom to teach them to worship God. They should thank their parents for this instruction instead of condemning them.

Here are some benefits which I have personally received from having been reared by godly parents:

1. A stable home environment. My father and mother never divorced one another and tore us children apart in trying to win our affection. We could depend upon our home being together throughout our childhood. We were not thrown around to uncles and aunts who did not want us; we were not put in homes to be raised at government expense.

2. An atmosphere of love. We knew we were loved by our parents. We never witnessed child abuse, either physical or verbal. Being the sixth of seven children, I would probably have been aborted by many of today’s mothers. However, my parents never made me feel unwanted or unloved.

3. An honorable name. Though my parents were never wealthy, the community always respected them as honorable people. “A good name is rather to be chosen than great riches, and loving favor rather than silver and gold” (Prov. 22:1).

4. Training for living. My parents taught me to work, even enjoying much of it while I was doing it. They taught us how to manage money, how to get alone with others, industriousness, and other virtues which enable one to succeed in life.

5. Religious training. My parents also taught us to distinguish right from wrong. They emphasized the role of the Bible in determining right and wrong and then taught us the Bible. How privileged I am to have been reared by Christians who introduced me to Christ, taught me the plan of salvation, showed me the New Testament church, exposed immorality and sinful behavior, exemplified biblical teachings about marriage, etc.

I thank my God in heaven for having been raised by Godfearing parents. May I never blame my failures upon them!

Mistakes Some Parents Make

Not all parents have the same success in rearing godly children. Indeed, some godly parents have children who turn out to be rebellious and disobedient to God. They have done their jobs as parents but the children, sometime under peer influence or something else, choose to live a different lifestyle.

There are some occasions when parents’ mistakes are obvious and result in “provoking children to wrath” (Eph. 6:4) or otherwise making the children unprepared for life. Here are some mistakes which parents make:

1. Too much guidance. Some parents smother their children with too much guidance. Their children are never able to make a decision of their own; they are never allowed to make a mistake and learn from their mistake by suffering its consequences. These children will be immature.

2. Threatening. Some parents take a dictatorial attitude toward child-rearing (“So long as you are under my roof . . .” ). The parents have the right to manage their home according to their best judgment and the children need to recognize this; however, when this becomes the primary means of controlling behavior, the child decides that he will live like he pleases when he turns eighteen. I have seen several families whose children attended worship faithfully until they turned eighteen and then the children left home and became wild.

3. Teaching children to put other things before Christ. I have witnessed parents inadvertently teaching their children that school work, ball games, recreational activities and jobs takes precedence over the demands of Christ on one’s life. This is done by parents who allow their children to miss worship in order to attend these events. Children are brought up believing that they should attend worship if nothing else is scheduled for that evening.

4. Unfair comparisons. Some children are driven to despair and deep-seated anger by constant comparisons with others. Not all children have the same abilities. When one with little math ability is compared to a sibling who excels in math, he may work to his best potential and never achieve the same level of excellence. As parents, we need to give children room to be themselves, encouraging them to reach their own potential, not someone else’s potential.

There are many other ways that we fail as parents. Our children cannot expect perfect parents anymore than parents can expect perfect children. Where affection and love predominate, our failures can be forgiven and heal (1 Pet. 4:8).

Some Biblical Admonitions For Parents

The Bible teaches parents how to be successful. Here are some of its instructions:

1. Teach your children the Bible. “For he established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children: that the generation to come might know them, even the children which should be born; who should arise and declare them to their children: that they might set their hope in God, and not forget the works of God, but keep his commandments” (Psa. 78:5-7; cf. Eph. 6:4; 2 Tim. 3:14,15).

2. Provide a good example to your children. Christians should manifest an “unfeigned faith” (1 Tim. 1:5). Children are able to detect the slightest hypocrisy. Parents who drink cannot successfully teach their children to avoid, strong drink; parents who have a “live-in” boyfriend/girlfriend cannot teach their children to “flee fornication.” You cannot hide what you are from your children. They know whether or not you curse, drink, smoke, steal, etc.

3. Show them the right priorities. Jesus taught us to “seek . . . first the kingdom of God” (Matt. 6:33), putting our obligations to God above our obligations to anyone else (Lk. 14:26). My children will see me give up personal pleasures in order to serve God, if I truly put Christ first in my life. They will see sacrificial giving on the first day of the week, attendance at worship services even when it is not convenient, helping with work days at the building, and many other forms of service which indicate to them how important the Lord is in my life.

4. Lead them to Christ. The parent should teach his child how to be saved, discuss the Devil’s efforts to keep him from being saved, and otherwise direct him toward the salvation which Christ revealed to mankind. If I see the necessity of talking to my friends about Jesus, I should also see the necessity of talking to my children about eternal life.

Conclusion

The impact of a Christian’s life is enhanced by faithful children. Our efforts to teach the world will carry greater weight when our families demonstrate by their lives the truths which we affirm. May God help every parent among us to rear God-fearing children.

Guardian of Truth XXXII: 3, pp. 66, 86
February 4, 1988

By Don Givens

As faithful preachers of the Words of everlasting life, we must know God’s truth, experience it in our own daily lives, and conscientiously share it with others. Our listeners must receive the truth, apply it, and be changed by it.

In order to accomplish this task of “speaking as the oracles of God” (1 Pet. 4:11), we must diligently learn how best to communicate the truth to others.

As the preacher grows spiritually, so his preaching will grow, and so the church will grow. It is not enough to have the authority of the Word behind the sermon; one must also give evidence of the power of a life lived under the authority of that Word, else we be hypocrites. A preacher who is not willing to preach to himself as he speaks; will not long get a hearing from others.

In our gospel preaching, we will seek to honor the Lord, not glorify ourselves or try to show people how learned or clever we are.

The purpose of preaching is not simply to discuss a subject, but to achieve an object. A genuine sermon involves not only explanation but application as well. A preacher must not be satisfied merely to instruct the mind; he must also stir the heart and motivate the will of people to personally obey God’s truth.

An outline of a sermon is not a message any more than a recipe is a meal, or a blueprint is the building. What a sick man needs is beneficial medicine, not a lecture on better health. Therefore, in our preaching the good outline, let us be certain that the solution of Christ shines clearly through. Do not lay a foundation for a skyscraper, and then proceed to build a chicken coop on it. Be sure you know what the precise aim of your lesson is, and that the audience sees it vividly.

God is not the author of confusion (1 Cor. 14:33) but sometimes preachers are. Whether the audience detects each sub-point or minor division is not that important, but the preacher must know where he is going and how to get there. Once your theme is announced and introduced, stick with it and develop it. Propagandists often depend on “glittering generalities, 9′ but preachers of the gospel must be precise and specific. There is power and authority in precision.

The effective minister of the Word uses his words the way a craftsman uses the correct tools. We must strive to use the right words for the right job; not simply to appear erudite, but to help people understand, comprehend, and obey.

“The preacher sought to find the right words and to write words of truth correctly” (Eccl. 12:10). So must we. Clear preaching begins with clear thinking. Give yourself much time to think through the text, the purpose, and the development of the sermon. Study diligently, outline carefully, illustrate appropriately, and deliver the lesson sincerely. Avoid fuzzy thinking and aim for precision.

Never assume that your listeners know more about spiritual things than they really do. Spiritual and biblical illiteracy abound.

Good preachers own waste baskets and use them. They realize that not every “good idea” can or should be worked into the sermon, lest the lesson become a clutter of unrelated thoughts. Better that the audience get a hold of one or two meaty truths and put them to good use, than that they become lost in a maze of sermonic material and have no spiritual perception to show for it.

After finishing your preparatory work, step back from it and ask yourself: “So what?” What difference will this make in anybody’s life if this sermon is preached? If your response is hazy, go back to the drawing board. Are you preaching because you just have to say something, or because you truly have something to say?

If the purpose of gospel preaching is to save souls and edify those saved (and it is), then the preacher is an impertinent thief who uses the pulpit to show off his “eloquence” or merely to entertain his hearers. Somewhat like John the Baptist, the preacher must “decrease” while the Word of God “increases.” Preach the message, not for the salvation of your sermon, but for the salvation of lost souls. Do hot just try to preach “great sermons,” rather strive to magnify a Great Savior.

Wisdom is not born of complexity; it is born of simplicity. Do not “muddy” the message. Let the truth of the Bible shine clearly through your sermon. Stand not in front of the cross, but behind it. “God forbid that I should glory except in the cross of our Lord Jesus Christ” (Gal. 6:14).

In proclaiming the one faith, each preacher must still “be himself.” Do not mimic nor copy someone else, no matter how much you admire him. Plagiarism has been defined as the lowest form of larceny and the highest form of compliment. The faithful preacher will milk a great many cows, but he will make his own butter. Mark Twain was.,correct when he said: “Adam was the only man who, when he said a good thing, knew no man had said it before him.”

Be yourself, but be your best self. Be true to God’s Word, be true to others; that is the best kind of originality.

It is not enough for the gospel preacher to love the truth; he must also love the people to whom he speaks (2 Tim. 2:24-26). The door of approach is more easily opened to people when they know how much you care for their souls, and. it is often quickly shut if they can only see that you are concerned with how much you know.

Preacher, remember that God’s Word is never wasted (Isa. 55:11). It shall always glorify him. You may never see the harvest, but someone else will, and God will be glorified. His Word shall not return to him void. People, dying in sin, need the gospel. Give it to them. Do not obscure the message. Do not apologize for it. Do not think that you can have better manners than the apostles. Preach boldly, with love in your heart (Eph. 4:15) and have the spirit of Christ.

Finally, my fellow preacher, do not think that the work of preaching will do honor to you – but rather that you must and will do honor to the work of preaching.

Guardian of Truth XXXII: 2, pp. 50-51
January 21, 1988