Truth Magazine

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

By Training Our Children (3)

We have written of the pathetic influence of alcohol and other drugs; covetousness which expresses itself in robbery, shoplifting, embezzlement, and house breaking; evolution, sexual immorality, and atheism as taught in universities and high school. It is no marvel that men of faith are concerned for their children.

Are parents concerned enough to effectively teach against these evil forces? There is no way under the sun to deep these influences away from the children. They cannot grow up in a bubble isolated from every person and everything. The ungodliness about us is no secret from our children. The music of today and other offerings of television are as vulgar and as dangerous as anything that can be taught in the schools. Some parents provide a television, set for their son’s room and allow him to watch whatever he chooses without supervision. Then they may send him to a private school for better training in a better environment. They should not be surprised later to find that he is very familiar with the most deadly influences of evil. The environment in the home may have been in conflict with the environment in the school. Sometimes the environment in the home is better than it is in the public or even private school. That is not always the case. The parents should teach their sons and daughters how to discern between good and evil and to choose the good while rejecting the evil (1 Pet. 3:8-16; Heb. 5:12-14; Isa. 1:16-19). Parents are the ones who have the authority in the home, and they should make the decisions for the children until the children are old enough and mature enough to make them for themselves. The home environment is the one that will have the greatest influence on the child, and parents should not forget that fact.

Timothy grew up at Lystra where there were worshipers of idols who set out to worship Paul and Barnabas after a miracle was performed to confirm the gospel message. Lystra was also the place were Jewish bitterness led a mob to stone Paul until they thought he was dead. (See Acts 14.) This ancient Roman world also had unbelievers (humanists, if you please) who had the immoral attitudes and practices as described in the first chapter of Romans. How could Timothy grow up to be one of the most devout disciples of Christ (Phil. 2:19-23)? He must have been taught to abhor that which is evil and cleave to that which is good (Rom. 12:9).

I suppose that Timothy’s father, who was a Greek, may not have been the great teacher the child Timothy needed (Acts 16:1). His mother “believed, but his father was a Greek.” How could this believing mother give the world a strong and faithful gospel preacher in spite of the fact that she likely had no help from her husband? She and her child were surrounded by idolaters, atheists, and Jews who rejected Christ. What hope could she have? How could she give him the proper training? I do not know all about how she did it, but she did train him in the way he should go. She may have cried many times as she considered the difficulty of the task. She was evidently determined to succeed.

Timothy was blessed by his grandmother Lois as well as by his mother Eunice (2 Tim. 1,5; 3:14,15). Who else encouraged this young man in his early life we do not know. If it was possible for these women to succeed it is possible in this decade, but it is not easy. It was not easy then, and it is not easy now, but it can be done. The two special things they gave Timothy are faith and knowledge. (See references above.) With these two precious things well in place, Timothy could go out into a pagan world in face to face encounters with opponents of Christ. He could stand against the fiery darts of the wick ed one (Eph. 6:10-20).

How many parents are there that work very hard to instill faith that can withstand the attacks of the humanists? How many actually teach the word with skill? These are the basic things that lead to spiritual strength. Without these the children will certainly be lost, but with faith and knowledge they can stand. There is need for training in other fields also. Children must be taught skills that will help them to provide for themselves and their families in a physical way. They live in a real world, and they will face real problems of many kinds, physically, morally, and spiritually.

Maybe we can find a place where grammar, math, and physics can be taught if parents demand that the teachers teach these useful subjects rather than situation ethics, sex education, and atheism. In many areas, there are enough parents with respect for righteousness to push the humanists back if they would keep in touch and use their influence. Parents can certainly teach so as to build faith and knowledge, and they can demand that the schools do not destroy their work.

After Paul had visited Lystra, there were other Christians in the city besides Timothy’s family. Let us hope that there were worthy associates for Timothy as he grew into manhood. It would have been the responsibility of Eunice and Lois to see that he knew the best. It would not have been their task to see that he was the most popular in the big crowd. They would have gone out for quality of friends instead of quantity.(1 Cor. 15:33). Timothy did not grow up in a bubble in an intensive car unit at the hospital, but he did have intensive care. He knew how to keep his faith and morals while in touch with people. His training enabled him to be a soldier of the cross in a wicked world. This is the very best training which can be given only by truly dedicated teachers to willing pupils.

The Greek and Roman world was without hope and without God, but there were plenty of games for fun and exercise. Athletics was given a place of special importance.

We can be sure that athletics was not so important to Timothy that Eunice’s spare time from necessary work was taken in getting him to the games. “Bodily exercise proriteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come” (1 Tim. 4:8). Yes, exercise has its place, but it is not first place. It is not to wholly consume the time that parents should have with their children. The games are not so important that children cannot attend gospel meetings or do other worthwhile things. They may, in our day as well as in the Roman Empire, easily become the tail that wags the dog.

Timothy did not have the need for physics and math that many Americans have, but Americans today have the same need for faith in and knowledge of the sacred writings that he had. Young people then were in a wicked and unbelieving world just as children of our day are facing sin and unbelief. Faith and Bible knowledge then came by hearing the word of God (Rom. 10:17). They come the same way today. What we really need now is a great increase in the number of people who are determined that their children will have unfeigned faith and useful knowledge of the will of God.

Guardian of Truth XXX: 5, pp. 142-143
March 6, 1986