Truth Magazine

By Mike Willis

Ezekiel 34 denounces the “shepherds of Israel” because of their failures in leading God’s people. The shepherds were the tyrannical civil rulers over the nation of Judah who were more interested in “feathering their own nest” than in caring for God’s people. The shepherds of Israel failed to do what God commanded shepherds to do and then compounded their sin by using their position over the nation to their own financial advantage.

This passage is instructive to us for many reasons, not the least of which is understanding the proper work of a shepherd. Inasmuch as the elders in the New Testament are compared to shepherds (1 Pet. 5:1-3), we can learn from this passage the primary thrust of an elder’s work. Using Ezekiel 34 as our guide, let us consider the work of godly elders.

1. Feed the flock. Ezekiel said, “Woe be to the shepherds of Israel that do feed themselves! Should not the shepherds feed the Rocks? Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed: but ye feed not the flock” (Ezek. 34:2-3). Peter charged elders over the church to do this work saying, “Feed the flock of God which is among you” (1 Pet. 5:2).

As one reads Ezekiel’s description of the tyrannical rulers over Judah who used the flock for their own financial benefit, he cannot resist comparing them to modern denominational “pastors” who are continually begging for money. Television evangelists are perpetual beggars who persuade those who can little afford to be separated from their money to send them a donation. Meanwhile the “pastors” own luxurious condominiums in resort areas of the country, drive luxury cars, and display their expensive jewelry. “Ye eat the fat, and ye clothe you with wool, ye kill them that are fed: but ye feed not the flock.”

One of the qualifications of an elder is that he be “apt to teach” (1 Tim. 3:2); he should be qualified “both to exhort and to convince the gainsayers” (Tit. 1:10). This qualification of an elder places on him a burden to learn the word of God and how best to teach it.

In some congregations, the elders seldom participate in the teaching program. Some do not teach because they cannot teach and others do not teach because they do not want to teach. Although part of the work of an elder is to oversee the teaching program to be sure that qualified teachers are faithfully teaching God’s word, the elder who never participates in teaching the flock will soon lose the respect of the flock.

2. Strengthen the diseased, heal the sick, and bind up that which is broken. Ezekiel continued his rebuke of the elders of Israel saying, “The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken. . . ” (Ezek. 34:4). The work of a literal shepherd would involve carefully nurturing those sheep which were diseased, sick, or with broken bones.

The shepherd of the church is to watch for the souls of men (Heb. 13:17). He should notice when someone in the congregation becomes sick or broken. His responsibility as a shepherd is to work with the sin-sick soul to bring him back to health. When a member of the congregation begins to miss worship services, the elders should be among the first to call and/or visit the Christian to see what spiritual problem is endangering his soul. An elder who never checks on those who are becoming weak and are about to die will not be able to lead the congregation.

3. Retrieve those who are driven away or lost. Ezekiel added: “. . neither have ye brought again that which was driven away, neither have ye sought that which was lost” (Ezek. 34:4). The work of an elder was demonstrated in the parable of the lost sheep in Luke 15:3-7.

And he spake the parable unto them, saying, What man of you, having an hundred sheep, if he lost one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? And when he hath found it, he layeth it on his shoulders, rejoicing. And when he cometh home, he calleth together his friends and neighbors, saying unto them, Rejoice with me; for I have found my sheep which was lost. I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.

The good shepherd of this parable went out looking for the lost sheep. Should this describe the work of godly shepherds today?

When a member of the church wanders into sin, the elders should go after him. There should not be an attitude of indifference, self-righteousness, or condescension displayed toward a sheep which has wandered away and become lost. Rather, there should be a concern for the lost soul of man, a desire to see that person saved in the day of judgment, which motivates the shepherd to go after him.

Neglected Work

Some among us see shepherds who are neglecting this portion of their work. They are writing that elders have no authority over the flock of God. God has given elders “rule” (“Obey them that have the rule over you, and submit yourselves” – Heb. 13:17); they are “over us” in the Lord (“And we beseech you, brethren, to know them which labor among you, and are over you in the Lord. . . ” 1 Thess. 5:12). They have the responsibility to lead the congregation in the realm of decisions of a judgmental nature. They have no legislative or executive authority. God has granted to them the work of leading the congregation in obeying the commands revealed from heaven.

Apparently, some men view the work of elders much like a business. They make decisions regarding the spending of money; they make decisions regarding which subjects will be studied in which classes and who will serve as the teacher; they lead the congregation in securing a preacher (and dismissing him). All of these works are within the legitimate sphere of labor given to an elder. They oversee the treasury (a legitimate part of their work), but neglect the sheep.

Far too many elders are leaving any work which demands personal involvement with the sheep for others to do. Some elders rarely, if ever, practice hospitality, although this is a specific qualification given to elders (1 Tim. 3:2) and required of Christians generally (Heb. 13:2; 1 Pet. 4:9). They very seldom visit the members who are beginning to miss services, who have a spiritual problem, or otherwise need spiritual help. They act like the responsibility lies solely on the member who is going astray to contact them if they have a spiritual need. Inasmuch as they are not actively involved in working among the flock, they make very poor leaders of any program aimed at restoring the erring and seeking the lost. Some elders never meet with the congregation to inform the congregation of work which is planned and to receive input from the congregation about perceived needs. Soon they lose contact with the flock altogether. When they make a decision on some matter of judgment which does not reflect the desires of the flock, they wonder why the members of the church are upset and do not trust their leadership abilities!

Someone has said, “The preacher does the work of the elders; the elders do the work of the deacons; and the deacons do nothing.” I suppose that is an exaggeration. However, sometimes there is not a little truth in the observation. The preacher generally is actively working to save the lost, to restore the erring, and the keep others faithful. Some who are elders are busy at work mowing yards, painting classrooms, cleaning the baptistry, and other works which need to be done around the building. These jobs could be given to deacons or other members who lack the spiritual qualifications to do the work which elders should be doing. The result is that some elders, even many conscientious ones, are not doing the work which God assigned for them to do.

Some elderships seem more concerned about the upkeep of the physical facilities than they do in the saving of the lost souls. They are constantly looking for things which need to be done to the building but generally are negligent of the needs of the sheep and the expanding of the borders of the kingdom of God. More time is spent in the business meetings discussing the maintenance of the church building than in how to reach the lost.

Conclusion

God has placed a heavy responsibility on the shoulders of elders. Those with whom I have been associated have been honorable men whose faith I have sought to emulate. I do not write as one who has been disgruntled working with elders whom I could not respect. Rather, I write to call the attention of all God-fearing elders to the great work to take up the task before us with zeal, working among the flock of God to meet the spiritual needs of God’s people.

Guardian of Truth XXX: 6, pp. 162, 184
March 20, 1986

By Wayne Greeson

In the July 9, 1985 issue of Firm Foundation, under the paper’s question column, Roy C. Deaver responded to the following request submitted by a reader, “Would you please discuss Galatians 6:10 and 2 Corinthians 9:13 in relation to the ‘Saints Only’ doctrine? I am enclosing some material for you.” Deaver’s response involved a lengthy review of the material sent to him, although the author of the material was never named. Throughout his article, Deaver jousts with this unknown author in an attempt to prove that Galatians 6:10 and 2 Corinthians 9:13 support the proposition that the church may provide benevolence to those who are not saints. This article endeavors to expose the false reasoning and unsupported arguments used by Deaver in his attempt to support his doctrine.

Setting Up A Strawman

Deaver begins his review by charging his anonymous opponent with failing to either set up an “argument” or proving his case that “Galatians 6:10 is addressed to the individual saints and not to the church.” However, it appears from those portions that Deaver quoted and by his lengthy refutation that both an argument and proof were offered. The reason Deaver makes such a charge is apparently due to his fascination with “formal arguments” in syllogistic form. In his writings and in his debate with brother J.T. Smith, Deaver persistently presents his arguments in syllogisms. Apparently, Deaver concludes that any argument that is not set forth in a syllogism is not an “argument,” and neither true nor “proved.”

Deaver exalts form over substance. An argument does not have to be in the form of a syllogism to be a valid argument and its conclusion true. Likewise, simply putting an argument into a syllogism does not make its conclusion true. Jesus did not have to argue in syllogisms to make a valid argument of truth (see, Mt. 22:15-46). What must be examined to determine whether or not an argument is true is its substance, not its form. And God’s Word is the final court of appeal for truth in matters of religion. This was always Christ’s criteria in examining arguments. Christ’s response to a lawyer trying to test Him was “What is written in the law? What is your reading of it?” (Lk. 10:26)

Once Deaver denies the writer he is reviewing had “set up an argument,” he proceeds to set up the following syllogism for the writer and then he reviews the syllogism he creates!

Major Premise: All passages which authorize the performance of acts, and which passages make specific reference to individual acts to be performed exclusively to individual Christians, are passages which authorize the indicated acts to be performed exclusively by the individual Christian – not by a church.

Minor Premise: Galatians 6:10 is a passage with authorizes the performance of acts and which passage makes specific reference to individual Christians.

Conclusion: Galatians 6:10 is a passage which authorizes the indicated acts to be performed exclusively by individual Christians – not by a church.

With a strawman argument of his own making set up, Deaver concludes summarily that “The major premise is false! Therefore, the conclusion is not demanded by the premises.” Deaver is right. His syllogism is wordy, cumbersome, ambiguous and a mere strawman, a false argument which misrepresents the position he proposes to review.

Deaver’s major premise is false! Because a New Testament passage of Scripture authorize individual Christians to perform certain acts, the same passage does not necessarily preclude the church from performing the same acts. Other New Testament passages may provide authority for the church to perform the acts. If the remainder of the New Testament is silent concerning the church performing these acts, then the church is not authorized to perform these acts. The New Testament passages which authorizes individual Christians to perform certain acts do not preclude the church from performing those same acts; the silence of God precludes the church from acting!

For example, while 1 John 3:16-17 authorizes individual Christians to provide for other Christians in need, it does not preclude the church as a collective to provide for Christians in need. There are several other New Testament passages which authorize the church to perform this action (Acts 2:44-45; 4:32-39; 6:1-6; 11:27-30; Rom. 15:25-31; 1 Cor. 16:1-2; 2 Cor. 8-9; 1 Tim. 5:16). If the New Testament did not contain these passages then the silence of God would preclude the church as a collective providing for Christians in need.

Deaver devotes one of his two arguments beating the straw out of this strawman. Deaver quotes the writer he is reviewing as supporting the view that Galatian 6:6, “Let him who is taught the word share in all good things with him who teaches,” instructs individual Christians to support preachers. Deaver goes on and argues, “Then, amazingly enough, the writer says: ‘Other scriptures teach the collective (emph. mine, RD) may do so.’ Note again: ‘Individual support of preachers. Other scriptures teach the collective may do so.’ Then, it is clear that authorization of individual action does not exclude or preclude authorization of congregational action! And, this gets to the very heart of ‘antiism.'”

In actuality, Deaver’s argument gets to the very best of his false major premise and reveals the argument he sets up as a strawman. If Galatians 6:6 authorizes individual support of preachers (this writer does not believe that is the subject of consideration), then it does not preclude the authorization of church support of a preacher, since such authority is clearly found in several other passages such as 1 Corinthians 9:1-14 and Philippians 4:10-18.

Because Deaver’s statement of the “anti” argument is a strawman of his own making with a false major premise, I propose a valid and true statement of the argument:

Major Premise: A New Testament passage which authorizes individual Christians to act does not authorize the church as a collective body to act.

Minor Premise: Galatians 6:10 is a New Testament passage which authorizes individual Christians to act.

Conclusion: Galatians 6:10 is a New Testament passage which does not authorize the church as a collective body to act.

The True Heart Of The Issue

Deaver’s arguments do not deny that the minor premise above is true, that Galatians 6:10 authorizes individual Christians to act nor does he deny that Galatians 6:10 is an instruction on individual responsibilites. Deaver writes, “The Book of Galatians is addressed to ‘the churches of Galatia’ (Gal. 1:2). Certainly, it is the case that congregational responsibilities will include individual responsibilities. I, therefore, will expect to find in the book certain reference to individual responsibilities. However, such references do not mean that these references have no application to congregational responsibilities.”

Deaver admits that although Galatians is addressed to “the churches of Galatia” that certain passages in the letter instruct on individual responsibilities and by inference he indicates that Galatians 6:10 is one such passage.

While Deaver agrees that Galatians 6: 10 is an instruction to individual Christians, he asserts that Galatians 6:10 also provides authority for the church as a collective body to act. The major premise above sets forth the very heart of the argument and Deaver’s article. Deaver argues for the exact opposite of the major premise and pronounces the following “rule”: “All passages which authorize the performance of an act – based upon the peculiar grounds of one’s being a Christian – are passages which apply with equal force both to the church and to the individual Christian. . . . If Galatians 6:10 authorizes individual Christians to render physical assistance (benevolence) to a deserving, needy, non-Christian, then Galatians 6:10 authorizes the church to render physical assistance (benevolence) to a deserving, needy, non-Christian.”

Deaver appears to reason that since passages which authorize certain kinds of individual action do not preclude authorization of congregational action, then those passages do provide authority for congregational action. Deaver’s conclusion does not follow from his premises. Because a pasasage does not preclude congregational action, it does not follow that the same passage authorizes congregational action.

Deaver’s argument is the equivalent of those who seek to use instruments of music in worship of God. The Christian Church preacher can truthfully argue that Ephesians 5:19 authorizes singing and does not preclude instrumental music. But it does not follow that Ephesians 5:19 provides authority for instruments. While Ephesians 5:19 does not preclude the use of instruments in worship, the silence of God in the New Testament concerning instruments in worship does preclude them.

Likewise, while Galatians 6:10 authorizes individual Christians to act, Galatians 6:10 standing alone does not preclude the church as a collective body from acting. But neither does Galatians 6:10, a plain instruction to individuals, provide any authority for the church to act. God is silent in the New Testament regarding the church providing beinevolence to non-Christians and this silence is authoritative in precluding the church from taking such action.

Guardian of Truth XXX: 5, pp. 144-145
March 6, 1986

By Wayne S. Walker

Those of us who preach in a full-time capacity often face situations and circumstances which cause sorrow, heartache, and grief that others may not experience, at least in exactly the same way. I need not give examples. However, there is an old saying that no matter how bad things might seem, you can always look around and find someone else who is worse off than you are. The intent of this adage is to make us realize that things are usually not quite as bad as they might appear to us.

Not long ago, a veteran soldier of the cross, who for many years had fought the good fight of faith, stood firmly for the truth, and proclaimed God’s word boldly, passed from this life after some time of declining health. We trust he is in a better place. He surely made his mistakes, as we all do, and should not be venerated above that which is written. But his life served as a good example to others. He is now gone. On the other hand, while none of us has any guarantee of future life, I am young and by God’s grace expect to have several years of fruitful labor ahead.

Recently, a well-known gospel preacher lost his beloved companion of nearly thirty-five years to the dreaded disease of cancer. She was a lovely lady, a good preacher’s wife, a fine mother, an excellent Bible teacher, and a faithful Christian. Only those who have gone through such a traumatic shock as the death of a mate can fully appreciate the sense of bereavement. All of us sympathize. However, I am thankful that I have a wonderful wife and, Lord willing, we can look forward to a long and happy relationship together.

Reports have lately brought news of two older but able evangelists who have suffered major heart attacks. Also, last year, a relatively young preacher received a heart transplant because of a serious heart disease. Such health problems can present severe hindrances to one’s work in heralding the good tidings. Each one of us may have to face this possibility at some time in our lives. But right now, as far as I know, I am in good health, and with Christ as my helper, plan to use my strength and energy as long as I possibly can in His service.

Within the past couple of years, two fine young men who have dedicated their lives to teaching God’s will underwent extreme financial difficulties. The first case was due to having two surgeries, one for the wife and the other for the son, then learning that $3,600 worth of insurance premiums went to a firm that became bankrupt and did not pay a $14,000 bill. The second resulted from the heart defect, seven-week hospitalization, and ultimate death of an infant child totaling $56,000, of which insurance only covered $42,000. Both individuals needed help from brethren to meet their debts. I may not make as much as I would like, or even as much as others do, and I will probably never get rich preaching. Yet, I earn an adequate living and have wherewith to provide for the needs of my family.

Brethren, whenever we are tempted to focus all our attention on our own problems, we need to look around and remember that there are others who have problems too and may even be less fortunate than we are. The purpose of this is not to take joy in their misfortunate but to “weep with them that weep” (Rom. 12:15) and to recognize that we “have not yet resisted unto blood, striving against sin” (Heb. 12:4). The apostles were arrested for doing God’s work. Early Christians were sorely persecuted. Even Jesus was crucified. Come on – things are not that bad!

Guardian of Truth XXX: 6, p. 161
March 20, 1986

By W. Frank Walton

Suppose you wanted to bake some biscuits, but you didn’t know how. Don’t worry, the South Carolina chef is in!

Recipe for Biscuits

1. Do not use these ingredients: oatmeal, cake mix, grits, chili powder, jalapeno peppers, mashed potatoes or any house construction materials.

2. Do not drop the dough on the floor.

3. Do not knead the dough for eight hours.

4. Do not heat the oven to 700 degrees F.

5. Do not leave town or forget the biscuits are in the oven.

It might sound silly, but all the above instructions are vitally important that they not be done to have edible biscuits. But all you know is what not to do. This cook failed to tell you what to do with practical, step-by-step instructions.

Biblical Balance

This “flaky” parable does have a practical application. The same principle applies to following God’s “recipe” of godly living. “Let him who means to love life and see good days . . . turn away from evil and do good” (1 Pet. 3: 10, 11, NASB). Faithful disciples follow the divine, balanced life of not sinning while being very busy doing good (Rom. 12:9). It is a flawed recipe of righteousness to busy ourselves just knowing what not to do. Christians are God’s transformed agents of positive change in an evil world as the salt of the earth and the light of the world. “For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (Eph. 2:10).

Sometimes it’s easy for us to be satisfied with a surrogate standard of soundness to “punch our ticket” to heaven. A church is often called “sound” merely by what it opposes, not in what it actively does. It’s a temptation for us to sit back, rehash the things we’re not supposed to do and point out what’s wrong with everyone else. Yes, we must never neglect hating and opposing sin, false doctrine and worldliness (2 Cor. 7:1; Jude 23; Eph. 5:11; 1 Jn. 4:1). But this alone is not the sum and substance of Christianity. Are we so completely disgusted with sinners and false religions that we’re not moved by Christ-like compassion to save the lost? Do we delight in reciting a the arguments showing why they’re all going to burn in hell? Do we rationalize our laziness and lack of faith in the gospel’s power by saying, “Oh, they’re lost and they know it. Why bother?” What are we really trying to accomplish as Christians?

David Lipscomb, who was no soft compromiser, wrote “The Practice of Truth” in the Gospel Advocate, November 28, 1907:

There is great danger that we let opposition to the sects and to error usurp the place of fidelity to God and the practice of truth. It is easier to fight error than it is to practice truth. It is more in harmony with our fleshly nature to fight error and errorists than to subdue the flesh and obey God. So we often substitute that for this. Much of our zeal is for party dogmas rather than for practice of the truth . . . . This party zeal becomes a substitute for love of truth and the practice of godliness. Many preachers seem to think that the way to convert the world is to expose religious error. Hence the preaching to the world is chiefly opposition to the sects. If all the sects were destroyed, it might be easier to convert the world, but the work of converting the world would still. have to be done.

Truth Unbalanced Is Error

Jesus teaches us a valuable lesson in Matthew 12:43-45 When evil is cast out, good must fill man’s heart and ac: tions, or evil will again overtake him. “An idle mind is the Devil’s workshop.” We cannot be holy just by sterilizing ourselves from evil and doing nothing to avoid contamiination. We have confused a spiritual separation with a physical separation from the world. We are to be in the world, but not of the world. It’s difficult to motivate saints to fruitful living by the reverse of an idea. “What must I do to be sav; ed?” becomes “What must I not do to avoid being lost?’

This is basically “thou shalt not” religion. Seed is wasted if stored in the barn (Jn. 12:24). Salt is worthless remaining in the salt shaker, and a covered light is no light at all. We have a heavenly mandate to go into all the world and turn it upside down for Jesus Christ!

The scribes and Pharisees were meticulously religious. But Jesus condemns them as “blind guides,” “fools,” “hypocrites,” and “serpents” because of their practical failures, inconsistencies, and blindness to the truth of God and their true spiritual condition. “. . . Do not do according to their deeds to be noticed by men. . . . Even so you too outwardly appear righteous to men, but inwardly you are full of hypocrisy and lawlessness” (Matt. 23:3, 5, 28). It is incredible that a church could be “sound” mainly if it theoretically opposes instrumental music, institutionalism, Calvinism, denominationalism and church sponsored recreation; yet, this “sound” church can constantly fuss and fight, the eldership shows little leadership, personal evangelism is rare, hospitality and brotherly love are almost extinct, gossiping and cliques abound, worship is spiritless, and tens of thousands of dollars of Jesus’ money is hoarded in the bank in case of a recession. This hypothetical church is “so sound in the truth that it’s sound asleep.” Some of these symptoms infect too many churches. We can nod our heads in agreement to the truth in the sermon, but forget to walk in the truth when we leave. We don’t believe we’re saved by “faith only”; we just act like it sometimes.

Follow the Lord Fully

Let’s be honest with ourselves to follow God’s recipe of spiritual success as a total way of life (2 Pet. 1:3). It is good to specifically identify what we should not do. But let’s also be more specific in eagerly finding ways to obey. We often generalize obedience by just repeating, “Obey God; live right; keep the commands.” These are true but too vague by themselves without a practical plan to implement them.

God’s inspired instructions strike a beautiful balance in such practical passages as Matthew 5-7; Romans 12:1-21; 13:714; Galatians 5:13-6:10; Ephesians 4-6; Colossians 3-4:6; 1 Thessalonians 5; the book of James, etc. Let’s study and visualize the vast applications of these challenging passages. Also, meditation upon the life of Christ isn’t just the milk of the Word; it’s the meat too! He lived the greatest life ever known. He set the awe-inspiring example of what we can become. It is a life-long pursuit to have “the mind of Christ” in every daily situation, so we must continually behold His glory in the Gospels to have His life reproduced in ours. This will help us think holy thoughts and develop godly, actionoriented attitudes. Honestly evaluating our progress is also essential.

Let’s learn how to set helpful spiritual goals (1 Cor. 9:24-27). For example, we could set daffy goals of systematic Bible study; fervent, believing prayer, meditation upon heaven and Jesus’ fife, and developing right attitudes while eliminating sin from our lives. We could set weekly goals of attending all the worship services, visiting or calling the sick or spiritually weak, and reading a gospel paper or bulletin. We could set monthly goals of talking to someone about Christ, setting up a Bible study, inviting someone to services, and practicing hospitality. We can set annual goals of trying to convert one person to Christ, having a singing for saints in the home or writing a letter to the editor of a newspaper protesting the evils of pornography or abortion. These are some suggestions.

Let us bear fruit by looking for opportunities to express our faith and love by serving God and others. We all can do something. Let it be said of us, “They have followed the Lord fully” (Num. 32:12).

Guardian of Truth XXX: 6, pp. 163-164
March 20, 1986