Truth Magazine

By Harland R. Huntoon

It is Sunday night in early January about ten p.m. Services have long been over and the auditorium is empty except for four women talking softly on the back rows. Two young children sit sleepily a few rows up. Presently, a side door opens and four men come out of a classroom. Goodbyes are said, the building is locked, and the four families get into their respective cars for the drive home. Another “business meeting” of the elders and the preacher has ended.

“How did it go?” the preacher’s wife asks, almost not wanting to get an answer, judging from her husband’s face. Quietly, so the children wouldn’t hear, he tells her the elders “couldn’t” give him a cost-of-living raise this year.

“But they’ve got the money,” she protests, remembering the $40,000 balance of the financial statement in the foyer.

“I know,” her husband replies, “but they may have to pave the parking lot again, and maybe install some more carpet in the building. Maybe next year.”

With that sadly familiar news, the preacher’s wife rides home in silence. Once again he has to plan how to cut back somewhere and see her family do with less, while the people who support her husband enjoy so much more of this world’s goods. But, like her husband, her problem is not one of envy; she doesn’t begrudge those brethren a thing they have. The problem is one of justice and fairness, to support her husband “liberally” like the Bible teaches. And now he has to live and associate with these brethren, and feed and clothe her family on a terribly limited budget, and yet, she still must accept this and other injustices without becoming bitter or cynical and must try to teach her children to love and respect the stingy men who won’t support her husband like they could and should.

While this introduction is, of course, hypothetical, I have no doubt that there isn’t a preacher’s wife alive who hasn’t at some time been in a “such like” case, and some in situations so very, very much worse. In a day when commitment, duty, honesty, and loyalty mean nothing to men and women everywhere, including some of our brethren, it is entirely fitting, and, at least in my case, long overdue, to pay public tribute to the greatest, single blessing of the hard-working, faithful gospel preacher, his hard-working, home-making, penny-pinching, God-honoring wife.

Like the preachers to whom they are married, the preacher’s wife is burdened with many stereotypes. To some brethren, the perfect preacher’s wife is a figment right out of fantasy land: she must always say the right thing, but always be quiet; she must always dress well, but spend less money than the poorest member; she must spend hours visiting the sick and afflicted, but always be at home; she’s been in town only six months, but she must know every street, every store, and especially every member’s name, address, phone number and aches and pains. If Walt Disney were still alive, even he couldn’t fabricate such a character, yet, it seems that some brethren are expecting such a “wonder.” If she tries to live up to their fantasies, the preacher’s wife as well as the brethren will be destined for great disappointment.

It’s a very unique situation. She is a member of the local church with all the rights and privileges thereof, and yet, like her husband, in some churches, she’ll not be considered a part. The attitude most often will show up at social gatherings; she’ll be invited to the baby or wedding shower by her other “sisters,” but she will be treated like a visitor; she’ll always be kept just a little separate. In subtle ways, and sometimes not so subtle, she’ll be reminded that she doesn’t live here, she’s the preacher’s wife and will be moving some time. It’s another lonely hurt she’ll live with through the years, just so her husband can keep on preaching the Gospel of Christ.

It’s a very vulnerable situation. She is the one closest to the man who tells brethren those “hard sayings,” like smoking is sinful, immodesty, gossip, social drinking, cursing, loving money will take them to hell, even if they have been baptized scripturally years ago, and other brethren tolerate their sins in their local church. When brethren openly rebel against his preaching and determine to “move” him, one of the quickest ways to motivate him will be to attack his wife or his children. And usually it’s not that difficult to cast reflection on her either, because she’s so gullible, she’ll always try to give others the benefit of the doubt (she believes her husband’s preaching). So when the gossip starts, she’ll try to rise above it, and, with her husband, she’ll go and talk with the guilty one, only to find herself lied about again, and where there is no or poor leadership, things will deteriorate very fast from there. Preachers can tolerate lots of personal abuse from mean and ignorant brethren, but I’ve not met one who could long stand for the tears on his wife or children’s faces caused by the lying and hateful tongues of brethren who wouldn’t repent of the sins he preached against. Oh, those are terribly unhappy days! Some preachers never recover either, and enter secular work to relieve them and protect their families. Some preacher’s wives have left their husbands and gone to live with their children or by themselves, when their husbands wouldn’t quit preaching. I’ve known two such preachers, and both were strong, faithful, godly men, and they justwouldn’t quit when the going got so nasty, but they lived their last years alone. Some have found it easy to criticize and condemn the preacher’s wife for deserting under such circumstances, and I find it difficult to see how such a separation could be scriptural, but I reach such a point of heartache and despair where such a separation would seem the only way to preserve her sanity.

But, in spite of these and other negative aspects, the vast majority stay; and others will come and take their places as one by one the older ones are called home to rest. They come from all walks of life and every segment of society, each with a different personality; some, vivacious and outgoing; others, quiet and demure, and every shade in between. All drawn to this same station in life by one powerfully, self-sacrificing, common commitment: to support their husbands in preaching the Gospel of Jesus Christ. They do it knowing there is no retirement program, no fringe benefits, no certain place to ever call home for their children, and sometimes few friendly faces at worship service. They all begin the same, so zealously, so innocently. Sometimes when I see the naive young ones, I cry a little inside. These women will generally come to know better than most what the word sacrifice really means. As a rule, they will become increasingly defensive and protective of their husbands whom they will see abused and taken advantage of too many times. They will know how comforting it is to have genuinely true friends in Christ, who understand and appreciate their unselfish, difficult labor of love. These brethren will stand out as refreshing oasis in the desert of life, whose company will heal their hurts and strengthen their sickened souls. They will come to thank God every day for a local church whose elders truly love and appreciate her husband for the Truth he preaches, and whose members reach out and offer them love and support. And they will go to their graves still reaching out for others. One of the dearest preachers I know laid his faithful mate to rest several years ago. He gave the preacher who would conduct the funeral the songs she had previously selected. Two seemed quite appropriate to him, but the third puzzled him a bit, until it was sung during the funeral service, and then, suddenly, he knew; it wasn’t a song for her at all; she picked it out for the dedicated gospel preacher she had loved so long and had to leave behind – “God Will Take Care Of You.” Such are the women who share the lives of the preachers of God’s saving grace.

But when we see her Sunday morning, these heartaches and deep scars will rarely show. She will smile so graciously and seek out the visitors to welcome. When you ask her how she’s doing, “things are fine,” will be a common reply. She’s not a whiner; she will put her best foot forward and keep on serving her Lord. For this reason, it is easy for inexperienced and insensitive brethren to imagine that, like the preacher, the preacher’s wife has a “pretty easy life.” He gets paid a week’s wages for two days work, and she just sits around and spends it. Even as I write this overview, I know that some brethren won’t think that I’m talking about their preacher’s wife at all. But after almost twenty years of preaching, and listening to the sad and sinful experiences of dozens of preachers and their wives, I know only too well that the conditions and problems the preacher’s wife faces are both very real and very common.

Yet, like other preacher’s wives, mine, if she knew I was writing this, would be reluctant to have me print it. They don’t want more exposure. If anything, they want less. They dislike the intense scrutiny, the vulnerability, the uncertainty of financial support. They just want to be one of the members, to come and go quietly, and raise their children to be God-fearing, sin-opposing Christians. They want to be looked upon like any other saint as those who are not perfect, and will not please all the brethren all the time, but they will try to serve God ac cording to his will, and most, of them do such a marvelous job. Their graciousness makes self-sacrifice look so natural, and, to them, it is; they have hearts bigger than most, I do believe. So while some may not think this article says much, that is all right; I wrote it primarily for a few whom I know will understand, and with great thankfulness, I hasten to add, I know there are scores of elders, deacons, and members around the country and the world who love preachers and their families and will understand and care as well.

God will bless you dear women who give such a great measure of devotion to the Christ who died for you, by listening to, crying with, moving with, and constantly building up the few men who humbly and proudly preach the pure gospel of the Savior of all mankind. Rest assured that, although we sometimes take you for granted through the pressures of our own duties, you are never forgotten by us, and most especially not by the great God whose glorious heaven your presence will one day adorn. This article, nor ten thousand better, could ever begin to describe how valuable you are to us who preach. And should we live a hundred lifetimes, we could never be more than what we are because of you precious women, who, with pride and fear, faithfully stand beside us year after year, and so honorably bear the stigma of “the preacher’s wife.” (Reprinted from Expository Review, Vol. 3, No. 9, September 1984.)

Guardian of Truth XXXI: 19, pp. 582-583
October 1, 1987

By Johnny Stringer

Jesus did not want men to think that he was in conflict with the Law of Moses and the Old Testament prophets. In the Sermon on the Mount he corrected that idea and taught men to respect the Law. In fact, he said that whether or not one respected the Law had a bearing on whether he would enter the Lord’s kingdom.

Jesus Came to Fulfill

To understand what Jesus meant when he said that he came to fulfill the Law and the prophets, we must understand the purpose of the Law. The Law was a part of God’s preparation for bringing Christ into the world.

In preparing for the Savior, God built a nation (Israel) from which the Savior would come. He gave that nation a land to live in (Canaan) and a law to live by (the Law of Moses). He worked with Israel for hundreds of years, training, teaching, and disciplining them, so that when the Savior came they would be ready to receive him.

The Law of Moses played a key role in preparing the Israelites for Christ. It was a schoolmaster to lead them to Christ (Gal. 3:24). It kept within their hearts the knowledge of God and a concept of purity and morality. Moreover, it contained rituals and functionaries that symbolized or foreshadowed Christ and his work (Heb. 10:1). Also, it helped make men aware of their sins and their need for a Savior.

Jesus fulfilled the Law and the prophets in that he was the one they led to and pointed to. He was the fulfillment of the types, shadows, and prophecies. When he did his work on earth, that to which the Law and prophets had pointed was accomplished; hence, his work constituted the fulfillment of the Law and the prophets.

Not To Destroy

When Jesus said that he did not come to destroy the Law and prophets, he did not mean that the Law of Moses would never cease to be binding. In fact, as a result of his work, the Law of Moses did cease to be binding (Eph. 2:14-16; Col. 2:14-16; Rom. 7:1-7; Heb. 7:12; Gal. 3:24-25). Then what did he mean?

Among the definitions Thayer gives for the word rendered “destroy” is “to overthrow i.e. render vain, deprive of success, bring to naught.” Jesus did not come to render the Law and prophets vain (useless) and deprive them of success. To the contrary, his work was the very thing the Law and prophecies pointed to. Jesus was making the point that his work was not in conflict with the Old Testament. Rather, it was in perfect harmony with the Old Testament, being the very thing the Old Testament pointed to.

When Jesus accomplished his work, the Law of Moses was fulfilled. That which it had been designed to lead men to had come. So having served its purpose, it passed away (Gal. 3:25). It was not destroyed in the sense Jesus used the term in our text. Consider the following illustration.

As the Law led to Christ (Gal. 3:24), an engagement leads to a marriage. The marriage is not in conflict with the engagement, but it does bring an end to the engagement. It does not destroy the engagement in the sense that an engagement would be destroyed if it were just broken off and nullified. When the marriage comes the engagement has served its purpose. Its goal has been fulfilled. It is no longer in effect. But people at a wedding do not say that the engagement is being destroyed.

As the engagement ends with the marriage, the Law of Moses ended with the word of Christ. Christ was not in conflict with the Law any more than the marriage is in conflict with the engagement; he did not “destroy” the Law any more than a marriage destroys an engagement.

Significance of Attitude Toward The Law

Until Jesus had completed his work on earth, thereby fulfilling the Law, the Law was to be obeyed (v. 18). Jesus said that those who did not obey it would be called least in the kingdom of heaven, while those who obeyed it would be called great in the kingdom (v. 19).

This was true because an obedient spirit would be required in the kingdom. In fact, a higher degree of righteousness would be required in the kingdom than that which was taught and practiced by the scribes and Pharisees (v. 20). Those who had a spirit of disobedience, and hence disobeyed the Law of Moses, would not be acceptable in the kingdom, assuming they continued to have that spirit after the kingdom began.

Guardian of Truth XXXI: 18, p. 563
September 17, 1987

By Dennis G. Allan

No more significant birth has ever occurred. The arrival of the Messiah in that humble setting in Bethlehem was an event which paved the way for the most radical and beneficial changes this world has ever seen. Those today who hold even a semblance of respect for the Savior look back to that scene of his birth with adoration for the babe who was born to die for us all. But how would we have reacted to the arrival of God among men if we had been alive when he was born?

Perhaps most of us place ourselves in biblical settings with grand imaginations that we would have risen above the multitudes in unwavering displays of faith. But then, even the sharply criticized scribes and Pharisees had such exalted ideas of themselves (Matt. 23:30). The accounts in Matthew and Luke of the varied reactions to the newly-arrived Messiah may be just the mirrors we need to see ourselves. Consider those who greeted the Savior.

Shepherds: Honest and Humble Seekers (Luke 2:8-20)

God sent angelic messengers, not to Augustus or Herod, not to the rich and powerful, but to lowly shepherds. The revelation of God evoked action in this audience of honest and humble men. They eagerly went to the Lord and immediately began spreading the good news. Though Jesus grew in every way (Luke 2:52), he never outgrew such basic audiences of simple and sincere people. His followers were largely the poor peasants so often despised and ignored by the “religious” people of the day. As we scatter the precious seed that produces disciples of the Lord, we must be careful not to overlook the very ones who are most likely to respond. God sent his angels to the poor and plain; he sends us, his modern messengers, to the same people today. Though human prejudices may be limited by social, economic and racial boundaries, the power of God knows no such barriers (Rom. 1:14-16).

Simeon: One Who Would Not Rest Until He Found The Christ (Luke 2:25-35)

What a grand description of the single-minded purpose of Simeon’s life: “this man was just and devout, waiting for the Consolation of Israel” (v. 25). God assured such a seeker that he would live to see the Christ (v. 26). Only when that divine promise was fulfilled at the temple was Simeon able to “depart in peace” (v. 29). Simeon’s visage is reflected in the faces of those diligent seekers who will not stop short of the truth that sets men free. The Simeons of all ages realize that life without Christ is incomplete. The Spirit’s assurance to Simeon is echoed by Jesus to others who search tirelessly for truth: “For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened” (Matt. 7:8).

Anna: Devoted Servant Who Shared The News (Luke 2:36-38)

In Anna we see a portrait of one of the sweetest images on earth – an aged saint whose life has been devoted to the service of God. Hours spent at the feet or alongside the beds of affliction of such soldiers are never wasted, for we see even in the face of death the grace and character molded through long years of dedication and submission to the Master. Anna was such a servant, but her tour of duty on this earth had not yet reached its end. It was not her manner to retire to a place of ease while someone younger took over, but even at the advanced age “she gave thanks to the Lord, and spoke of him to all those who looked for redemption in Jerusalem” (v. 38). From Anna we can learn to pursue a life of tireless service as people who truly “love to tell the story.”

Eastern Magi: Seekers From Afar (Matthew 2:1-12)

Whether because of the mysteries surrounding the men or the unique means by which they were drawn to Christ, the magi are among the most intriguing of those who greeted the Saviour. Our closest view of this order of men is probably to be found in Daniel, where the astrologers and sorcerers were put to shame when compared to those who trust was in genuine revelation from God. Yet even such false and inadequate religions could be used by God to point men in the right direction. The magi looked to nature, and God pointed them to Scripture, which pointed them to Christ. Without the revelation of the word of God, these men could not quite reach the King who had been born to save men. Other passages demonstrate the wisdom of the Lord in bringing men from “afar” to the full revelation of Truth (consider Psa. 19; Rom. 1:16-20; Acts 17:24-31).

When placed alongside the others who came to Christ (shepherds, Simeon and Anna), it is clear that the magi had a greater distance to come to reach Christ (both geographically and religiously). The same contrasts are apparent today. Some of those we encounter are relatively close in that they already believe in God and acknowledge the authority of the Scriptures. Others are further away, unsure about the Bible and even the existence of God. Some, like the magi, appear content with inadequate and empty religious systems. It is our job to offer to all these people an avenue from where they are to Christ. It may mean simply giving book, chapter and verse, or it may require a thorough and patient presentation of evidences for God and the inspiration of the Bible. God has provided the tools; we must use them as ably as possible.

Herod: One Who Would Not Yield (Matthew 2:3-18)

Renowned for his violence and paranoia, Herod was troubled at the news of the Christ (v. 3). He was uneasy about the very thought of being compelled to change and yield power to another. Open admission of his attitude toward the Son of God would carry some risks, however, so Herod feigned a desire to worship and honor Jesus (v. 8). Herod eventually displayed his true colors when he made a full-scale attempt to destroy Jesus (v. 16).

Herod is, in many respects, a well-polished mirror of the attitudes of many toward Christ. He is typical of those who are troubled by the gospel, uneasy about anything that would require them to change. Such people, like Herod, may appear to serve Christ while actually only putting on an act for other men to see. Instead of viewing Jesus as the Saviour who can lead them to liberty and glory, they see him as a threat who will dethrone them from proud positions in life. Just as Herod sought to kill Jesus, such people today drive nails into his hands by treating his sacrifice as useless and vain (Heb. 6:6b; 10:28-29).

The Multitude: Indifferent Toward Jesus

There were others who had opportunity to greet Jesus those who walked past as Joseph and Mary made their way to the temple in Jerusalem; those who lived in the same neighborhood as Jesus grew up; even his own relatives who traveled in the same company on those treks to Jerusalem for the feasts. The vast multitude who thus encountered Jesus simple passed him without notice. To them, he was just the carpenter’s son from up the street. His presence, which had the power to draw meaning from their mangled lives, was treated as ordinary and insignificant.

Is the multitude of our time any better? Is Jesus allowed the opportunity to transform the lives of men and women, or is he passed with hardly a moment’s serious consideration?

How Shall We Greet The Savior?

We did not live in Bethlehem 2000 years ago. We did not hear the voices of the heavenly host or the outcry of the mothers whose babies were slaughtered. We did not see his star in the east, nor hear the arresting words of Simeon. Yet we must determine how we will greet the Saviour. Will it be as the humble shepherd? As Simeon the seeker? As devoted Anna? As the magi who were satisfied only when they reached Christ? Or, will our greeting be like the paranoid and threatened salutation of Herod, or the apathetic disregard of the populace? How do you greet Jesus?

Guardian of Truth XXXI: 19, pp. 577, 599
October 1, 1987

By Johnny Stringer

The Old Testament forbade plowing with an ox and an ass yoked together. It also prohibited other mixtures, such as wool and linen in a garment (Deut. 22:9-11). The reasons for these regulations are not known.

Similarly, the New Testament forbids a type of mixing. For a believer to be yoked with an unbeliever is comparable to an ox being yoked with an ass; it is forbidden (2 Cor. 6:14-7:1). Unbelievers include not only those who openly deny belief in Christ, but also those whose faith is dead, not made perfect by obedience (Jas. 2:14-26). The term believer is used in the New Testament to denote those whose faith leads to obedience (Gal. 5:6; Acts 2:44; 4:32; 5:14). Believers are not to be yoked with unbelievers, but to come out and be separate (v. 17).

What This Does Not Mean

This passage does not mean that believers must not have any association or contact with unbelievers. Paul refutes such a notion in 1 Corinthians 5:9-10. Such a course would make it impossible to function as salt in the world (Matt. 5:13). We cannot properly influence those with whom we have no contact.

Some think this passage is forbidding the marriage of a believer with an unbeliever, but the marriage relationship is not under consideration. The kind of relationship spoken of in this passage is one that is to be severed (v. 17), but the marriage between a believer and an unbeliever is not to be severed (1 Cor. 7:12-13).

Some (though not all) of those who think the passage forbids marriage between believers and unbelievers have singled out marriage as the one relationship this passage forbids. But there is no reason to single out marriage. One might just as well say that the passage forbids all other relationships with unbelievers. This would mean the Christian could not be in the grocery business with an unbeliever, on a ball team with unbelievers, or in the Lion’s Club or P.T.A. with unbelievers. There is no reason to apply the passage to marriage and not to these other relationships.

The fact is, this passage does not mean that we cannot join with unbelievers in any kind of relationship. If it did, the passage would forbid marriage with unbelievers, but we have already seen that it does not. This passage is talking about the kind of relationship that is to be severed (v. 17); hence, it is not talking about marriage between a believer and an unbeliever (1 Cor. 7:12-13).

What It Does Mean

The passage means that we are not to be associated with unbelievers in their ungodly activities; we are not to join them in the evil they do. This becomes clear as we consider the five rhetorical questions Paul asks. Through these questions he demonstrates the incompatibility of the righteous ways of the believer and the unrighteous ways of the unbeliever. The two ways of life cannot be mixed.

First, he asks what fellowship exists between righteousness and unrighteousness. Obviously, none. The righteous ways of the believer are not compatible with the unrighteous ways of the unbeliever. Hence, believers cannot join unbelievers in unrighteousness. This principle does not preclude joining unbelievers in such relationships as a ball team, the P.T.A., or marriage, so long as there is no unrighteousness involved.

Second, Paul asks what communion exists between light and darkness. Light and darkness are opposites. Walking in fight, therefore, precludes joining unbelievers in their acts of darkness.

Third, the apostle asks what concord Christ has with Belial (a word denoting worthlessness, which came to be used to designate the devil). Christ and the devil have nothing in common, so we cannot follow both. Hence, believers cannot follow Christ and also join with unbelievers in following the devil.

Fourth, Paul asks what the believer has in common with the unbeliever. Obviously, in secular things unbelievers and believers may have a number of things in common. They may work at the same plant, be loyal citizens of the same country, or belong to some of the same civic organizations because of certain common goals. But in views regarding God and spiritual matters, they have nothing in common. In these matters there can be no joint participation and sharing.

Fifth, Paul asks what agreement exists between the temple of God and idols. Since believers constitute God’s spiritual temple, we can have nothing to do with the idols worshipped by unbelievers. This includes such idols as money, popularity, and pleasure. We cannot join unbelievers in serving their gods.

Caution Is Required

Clearly, Paul is discussing the principle of joining with unbelievers in their evil ways. As we associate with unbelievers, and especially as we participate with them in certain relationships, we must be extremely cautious lest we permit them to lead us into evil.

It has happened to many in the marriage relationship. A believer married to an unbeliever can be faithful, but it is more difficult. I wish every believer who marries would marry a faithful Christian. Experience has proved it to be far more likely that the unbeliever will influence the believer away from the Lord than that the believer will influence the unbeliever to serve the Lord. There are difficulties for all of us in our efforts to remain faithful, and it seems most unwise to deliberately put oneself in a relationship which will make it even harder.

There are dangers in other relationships we enter into with unbelievers. One can let an unbelieving business partner lead him into dishonesty. One can permit unbelievers on a ball team to lead him into a scheme to cheat. One can permit unbelievers in a civic club to lead him to participate in club activities that are wrong. Through social contact with unbelievers one can be led to drinking, drug abuse, lustful dancing, etc. But the greatest difficulties in remaining faithful result from marriage to an unbeliever. Beware!

Guardian of Truth XXXI: 19, pp. 579-580
October 1, 1987