Truth Magazine

By William C. Sexton

Thomas Jefferson, in the first sentence of the second paragraph of the Declaration of Independence wrote: “We hold these truths to be self-evident: That all men are created equal; that they are endowed by their Creator with certain unalienable rights that among these are, life, liberty, and the pursuit of happiness.”

Recently I read a book, The Pursuit of Meaning, in which the author suggested that happiness is an illusive term or principle, implying the pleasure principle, meaning is more a proper subject of pursuit! (Joseph B. Fabry).

Fabry was a student of and an admirer of Viktor E Frankl, who survived Hitler’s Camp of extermination and has written several books dealing with meaning. Two of them I have read recently: The Will to Meaning (1970) and the Unheard Cry For Meaning (1978). The basic thesis of these books is: meaning is a primary concern of man! Man is ever seeking for meaning; if it is not found, he seeks to end his life in despair!

Does The Bible Address Such?

Yes! I believe that it does. Many are the passages that so deal with the subject, among them are these: Matthew 9:13; Acts 10:17; 21:13; 2 Timothy 4:6-8.

“But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.”

“Now while Peter doubted in himself what this vision which he had seen should mean, behold the men which were sent from Cornelius had made inquiry for Simon’s house, and stood before the gate.”

“Then Paul answered, What mean ye to weep and break mine heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus.”

“For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith: Henceforth there is laid up for me a crown of righteousness, which the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing”

In these passages, we see the need for meaning. Jesus pointed to the need for the people critically observing Him to understand the meaning of a passage which they proposed to believe (Matt. 9:13)! Peter, having seen a vision, does not understand how that fits into the plan of God in which he is involved; he clearly needs to be able to see meaning in what has happened (Acts 10: 17). Paul, saw meaning in the course of action that he was pursuing and, regardless of the uncertain results, he was determined to follow through to the end, believing that even if he lost his life God would be served and his mission fulfilled (Acts 21:13)! At the end, his death was certain; yet, he was not regretful! Instead, he was looking forward to the reward, the ultimate toward which he has been moving (2 Tim. 4:6-8)! Yes, beloved, there was a need for meaning! Paul found it, Peter was seeking, and others, to be successful must seek and find it.

What Is Meaning?

Frankl says, “Meaning is that which is meant, be it by a person who asks me a question, or by a situation which, too, implies a question and calls for an answer” (The Will To Meaning, p. 62). When we seek to give a full, clear definition of meaning, it is not all that easy; it is harder, than it first seems. Synonyms for meaning are “sense,” “import,” “signification,” “significance.” The opposite of meaning is “meaningless” (having no meaning; without significance, senseless).

Meaning is not the same as “means.” Confusion can and does occur at times. Finding meaning in life (that which is valuable) makes sense, has significance to the person involved!

“The fact remains that meaning is available under any circumstance, even the worse conceivable ones” (Frankl). Fabry, as a therapist, has as his aim: to guide people “toward understanding them – as they are and could be and their plan in the totality of living.” As Christians, we have discovered certain truths about ourselves and about the universe, which makes it possible for us to find meaning. (1) We have been created in the image of God (Gen. 1:2627); (2) Therefore, we are responsible to Him and capable of submitting to His instructions, and when we fail, we SIN and shall receive sin’s “wages” (Rom. 6:23); (3) We can and have obtained forgiveness and started over by (a) believing in Jesus as God’s remedy for sin; (b) repenting of our sins; (c) confessing our faith; (d) being baptized to have our sins washed away by the blood of Christ (Acts 22:16; Acts 17:30-31; Rom. 10:9-10; Mk. 16:16). (4) Now, being children of God, we are responsible toward others (Rev. 2: 10; 2 Tim. 2:2; Mk. 15:15-16). We are grateful for the relationship we have and we are so glad that we can serve God, being guided by the authority of His Son (Mt. 28:18; Col. 3:17).

We see that we have freedom to act, choices to make! He does not force us to serve Him, but He gives us that right and charges us with certain responsibilities! We can and must find meaning as we act, regardless of the reception that we receive.

Each person has his uniqueness! Frankl points to a person and his response, which I believe rather well points to each person’s uniqueness: “If I don’t do it, who will do it! If I don’t do it now, when should I do it! If I do it for myself only, what am I?” This points to the uniqueness of the time available to each individual, the person and his responsibility. No one can do what another is charged with. Transcendence – no person lives or dies to himself; he has a social and spiritual duty to the other creatures of God (Rom. 14:7-9; 15:1-3).

Aimlessness And Emptiness Difficulties For Many

The Bible speaks of vain action, fruitless behavior (Rom.1:19-22; 1 Pet. 1: 18). Being “vain” in the real sense brings no real fruits in the eternal sense. It may not be recognized for sometime, by some, however. Many are coming to realize that there is no real meaning in what they are doing. Living for instant pleasure, pleasure vanishes! Therefore, many are in trouble, finding life hard to live! As a therapist, Frankl was dealing with people needing meaning! We as Christians, too, have to deal with people needing meaning!

There are three ways in which a person can see needed values – three different types of services that we may render and see that we are fulfilling our mission, even though we are not achieving all that we’d like to.

(1) Creative action wherein we give to the world, the community of humanity among which we live, move, and have our being (Acts 17:28; Rom. 1:14-15).

(2) Experiential action wherein we get from the community of mankind that which we value, consider our due (Jn. 4:34; 1 Thess. 2:19-20; Phil. 4:18).

(3) Attitudinal action wherein we can’t rally do anything about the fate we are facing, but that we can manifest a stance that is right. That was Paul’s situation in Caesarea, a fate which he deemed that he could not change; nevertheless, he was determined to make his stand Acts 16:25ff; 25:10-12).

There are two types of values: ultimate and moment. Our mental health depends on us finding meaning in our present situation. We are free to find, but it cannot be given! We need to see ourselves as being: (1) irreplaceable (I can be taken away, but I cannot be replaced): (2) each moment is unrepeatable (once it has passed, it cannot be recalled or repeated, it is gone for ever); (3) I must act to be true to myself!

Man Has The Will To Meaning

It is man’s responsibility to find meaning! It is within his power to do so! He has to see the whole framework; his presence has to make sense, have significance, have purpose. He has to be fulfilling self as he understands his role in the universe, as a creature responsible to the Maker!

Each has a perception of self as an individual on the earth, among men. Each person, also sees self as a citizen, neighbor, family-member – all from the stand point of a creature of God. Being a creature of God, a Christian believes that he has a duty to others, to make a contribution to them (cf. Mt. 20:27-28). He should be like Jesus who came to minister, not to be ministered to.

Being true to oneself requires that one do that which is right even if no other so believes (cf. 1 Cor. 4:3). Paul was not all that concerned about pleasing others, knowing that God was the real and only true and final judge of his actions.

Stance is important. Even if he can’t change the actions of others, he can still be true to his mission and find meaning, even if people are going to take his life (cf. Acts 16:25; 2 Tim. 4:6-8). Man needs meaning. To live is Christ, to die is gain (Phil. 2:21)!

The tragic triad, pain, guilt, and death, is inevitable to the man or woman without Christ, if man cannot put it all in a framework that makes sense. All have made and still make mistakes; likewise, all have suffered, and will probably be required to suffer more in the future; all of us look forward to death – it is coming to each, as time passes, though we don’t know when!

Forgiveness of sinful action is available through Christ; pain can be endured and make us mindful that we are moving toward a goal; death can be faced, as a door into an eternity of bliss. In that framework, one can have a sense of dignity, purpose in the worst of conditions that can be brought on by evil men.

So many today, however, are not functioning from that framework or foundation. So many have been taught that “in the final analysis, life is nothing more than a combustion process, an oxidation process.” When such is presented as being scientific, we need to jump up and demand, “What meaning, then, does life really have?”

Beloved, have you found meaning in Christ for your life? If not, then we urge you to seek and find! Having found that, it is an ongoing process, activity! We must find it daily, hourly – all the way along life’s roadway!

If we are finding meaning in life, then let us challenge the false views, fruitless behaviors, stimulate men and women to find meaning in Christ (Jn. 14:6; 6:37). Meaning has to be found; it can’t be given!

Guardian of Truth XXVIII: 9,pp. 271-272
May 3, 1984

By Vernon Love

This is an age where it takes the wisdom of Solomon sometimes to teach the truth to some. So, we are always looking for a way to present the truth in a very simple form so all will understand.

One way is always to have one who affirms a point to prove it. This often takes away a false doctrine as there will be no proof that can be presented. We are to “prove all things” (1 Thess. 5:21) but the false teacher must do the same. So, we try to get a false teacher to always come forth with his proof and will wait until he tries or gives up and offers none.

For a long time we have been teaching that the Ten Commandments have been done away and this can be proven with several Scriptures in the New Testament (cf. 2 Cor. 3; Col. 2:14; Eph. 2:14-15; Gal. 4:21-31; Heb. 8:6-13; 9:15-17; etc.). But when you discuss with an Adventist, you will get him to agree that all the law has been done away, except the Ten Commandments.

So, I use his argument on him. He and I agree that the law was given to Israel (Ex. 20:1-17; Deut. 5: 1 -11; etc.) and that a Gentile could become a proselyte and keep the law too. Then I ask, since we agree that the law was given to Israel and a Gentile could become a proselyte, when did God change this law so that we who are not of Israel and are not proselytes could obey it now under the New Testament? The Adventists and many others are guilty of keeping a law that was never given to them. Try this and see what they say. Then try to find other points that the false teacher has that can be used against him. Remember, the false teacher must prove his point.

Guardian of Truth XXVIII: 9, p. 270
May 3, 1984

By Jimmy Tuten

Because of Job’s vital role in the drama of human suffering the message of the book bearing his name is of vital importance. Though it is not possible to deal with, or answer all the questions relating to it, an attempt will be made to deal with some of them. It is almost impossible to treat our theme without taking into consideration the book of Job. Hence, this is our place of beginning.

The book of Job is an interesting book. It is an unusual book and most difficult, to say the least. This is due to the fact that while the book itself is an inspired message, the philosophical conclusions of the four men involved with Job are not inspired and/or revealed conclusions. It is like the “thou shalt not die” of Genesis 3:4 which is recorded by inspiration, but the lie itself is of the devil. So some of the things found in the book of Job do not constitute truth, but they are recorded by inspiration so that man might have complete knowledge (2 Tim. 3:16-17). The fact that Job himself makes some statements that are not true caused R.L. Whiteside to say, “Job is inspired to some degree.” We have to take careful note of Job’s incorrect conclusions. Therein lies the difficulty: the problem of weeding out Job’s religious theories from the truths of inspiration and revelation.

The book of Job deals with a most perplexing problem: “Why do good people suffer?” The book raises the question, but it does not answer it. It only deals with why one man (Job) suffered. Job slipped into what Bunyan called “slough of despond,” wishing that he had never been born and complaining that he cannot get a real hearing with God. He felt he could not even “find” Him. He revolted against the accusation of his three friends that he must be guilty of some dreadful sin, since God is righteous and could not allow a guiltless man to suffer (as was believed in his day). It does not give an absolute answer to why good people suffer. The book deals with the matter in a general way.

You no doubt ask, “If there is no absolute answer to the problem of human suffering in the book, why write about it?” Simply because there is enough information given in the book to give us the proper outlook on suffering sorely needed in today’s society. The book of Job contains the most complex and lengthy treatment of the subject in the Bible. We err when we read the first two chapters and conclude that the only message in the book is that Job suffered to disprove Satan’s accusation that the only reason he served God was for what he could get from God (ease and prosperity). This goal was accomplished for, when Jehovah restored Job to honor and wealth, no objection was heard from Satan. But in going beyond chapter 2 one observes other elements taking prominence. While Job had not turned from God and desperately wanted His approval in moments when faith was made strong (13:15; 19:25), he was somewhat self-centered. God wanted him to see that his success was a cosmetic happiness that lay beneath the surface of a successful life and honorable religious practice. So, a second lesson in the book is that God allows suffering to break up that smooth exterior and to bring out into the open pride, self-pity and implied self righteousness. It is after this sovereign grandeur of Jehovah swept over him, that Job said, “I have heard of thee by the hearing of the ear: but now mine eyes seeth thee. Wherefore I abhor myelf, and repent in dust and ashes” (42:5-6).

The Setting Of The Book

The first two chapters consitute a historical introduction to Job. His secular prosperity and spiritual well-being is brought to our attention (1: 1-5). Then the circumstances of his trial by affliction are introduced (vv. 6-19). After this we are presented with an account of his behavior in the midst of his afflictions (vv. 20-22; 2:7-10). We are introduced to his three friends and their conduct (2:11-13). The Pulpit Commentary aptly states, “The narrative is characterized by remarkable simplicity and directions. It has a decided air of antiquity about it, and presents but few linguistic difficulties” (vol. 7, “Job,” p. 2).

When Satan appeared among the “sons of God” who presented themselves before Jehovah, he was asked, “Whence cometh thou?” Satan answered, “From going to and fro in the earth, and from walking up and down in it” (1:6-7). This is perfectly consistent with the nature of the devil who “as a roaring lion, walketh about, seeking whom he may devour” (1 Pet. 5:8). Satan challenges Jehovah’s claim that man is a creature of integrity (1:8-11). Would man serve God without material or personal gain? The Sovereign God knows that some will and with certain stipulations allows Job to become a test case (1:2; 2:6). Job then comes to swift, complete ruin. It is pitiless in its devastation. Satan is cunning in his contrivance, making even the report of certain losses appear as if the very Deity Job served was responsible (1:13-22). Simply reading of the penitential sorrow of Job causes one to cringe in pain. You name it, Job suffered it.

Three Friends Misjudge Him

As seen by the names they wore, the three friends who appear as counselors were honorable men. They were thinkers of no mean capacity. As the drama unfolds the reader is able to discern certain characteristics about them (2:11-13). Eliphaz was a possible theologian of his day (definitely possessing profound spiritual reflection). Bildad, unlike Eliphaz, was not a pragmatist, but a legalistic historian. Zophar is more dogmatic and arrogant than the other two, and somewhat moralistic. Another way of describing them is: Eliphaz was considerate, Bildad was argumentative and Zophar was very blunt.

The three friends are to be commended for the special susceptibility of heart displayed when they learned of the patriarch’s welfare. They did not neglect Job now that he was poor and diseased. One is touched by the tearful sympathy and profound sorrow. But as is often the case good men misconstrue God’s providence and misjudge His people. They each held to the theory of retribution, and each felt that Job must be a sinner to suffer so. They even implied that he was covering it up (11:1-6). This obviously made matters worse for Job (6:14-30). Job, you see, believed in this theory too, but when applied to himself he could not harmonize it with fact and reality. He never denied that he had sinned (that he was not perfect); he simply denied the vileness with which he was charged. This made the appearance of hypocrisy more pronounced.

Elihu The Intellectual

After the three friends had run out of argument, a young intellectual by the name of Elihu stepped into the picture (32:2-22). While not denying the position of the three friends, this young theologian added a second concept to the cause of suffering: “God chastens with suffering those whom he loves.” He is therefore, not only a judge (the position of the three friends), but a father as well (the position of Elihu).

When Jehovah steps into the picture we are confronted with certain, undeniable conclusions, namely, that human wisdom and philosophy cannot answer the problem of human suffering satisfactorily without the help of God. Men through the years have added little, if anything, by way of human intellectualism to the total situation. We should not, therefore, turn to liberal theology and depend totally on this in order to answer one of mankind’s basic questions. In times of grief, Christian friends are of immeasurable spiritual assistance. But they often say things that are either unhelpful or untrue, i.e., “God gives people what they deserve,” “The righteous will eventually prosper,” “God has a hidden purpose,” “A part must suffer for the whole,” “Suffering is educational,” etc. While some of these concepts contain truth, they are not always true. We don’t always get what we deserve, for example. Such statements are made because of the belief that God causes the misfortune and Christians must justify divine actions.

“Who Is This That Darkeneth Counsel?”

When God finally speaks to Job he had lost all the basic things upon which human beings ordinarily lean. He has lost his (1) possessions, (2) his children, (3) his wife, (4) his friends and (5) his health. All of these have been swept away. All he has left is his own integrity and faith in Jehovah which he is trying to maintain. At this point he has vindicated the confidence that God has in him, though he has complained bitterly and is still very much perplexed. He asks, “Why does God not answer my questions?” and “Is God unjust in allowing a righteous man like myself to suffer?” After all of this, God answers out of the whirlwind, and said, “Who is this that darkeneth counsel by words without knowledge?” (Job 38:1).

The purpose is clear; God’s purpose is to bring Job to the truth of the fact that as far as ultimates are concerned, no human being is qualified in and of himself to be a true judge of God’s creative ways (i.e., it is wrong to even begin to think that God was wrong to have created man or the world for that matter). “Thus, in this section now under consideration, God makes it clear to Job (and to all other men who may read the book) that while man may properly exercise his mind in the attempted solution to many questions, it is simply beyond man’s ability and prerogative to question whether God’s creative activity (including God’s right of disposition of what he had created-including the eternal disposition of wicked men) is proper (right)” (The Living Messages of The Old Testament, p. 204). Since man cannot explain the things which he sees as having been created by God, how can he possibly think that he is capable of questioning whether God did the right thing or not? Who is Job, Eliphaz, Elihu, or anyone else to criticize God’s operation in the universe? Does Job condemn Jehovah while attempting to justify himself? This seems to be what God is telling Job.

God’s Blessings of Job

After the three friends had been instructed to intercede to God in their behalf (Job 42:8-9), “the Lord turned the captivity of Job” (v. 10). God now restores Job’s blessings twofold: material possessions, family (wife and children), and friends (42:10-17). He lives many years afterward (42:17). This writer likes to think that God looked the world over for a man to demonstrate integrity and found Job!

Some Purposes For Which The Book Was Written

(1) Man will serve God though he does not gain anything personally. As the book of Job teaches, this is the opposite of Satan’s contention. The Bible teaches that if we serve God, He will bless us in return (Lk. 6:38; Matt. 6:33). But if we serve Him in order to get something from him (salvation based on merit), we sin! We should serve God whether we get anything from Him or not. This spirit of service will be rewarded by God as a fruit of our labor. We err when we make the fruit of our labor a motive.

(2) Suffering is not retribution. It is not the result of and in proportion to sin as a punishment. Positively and forcefully does this message come forth from the book of Job. God, in His wisdom, saw that this fact needed correcting throughout all ages and so He designed the book of Job to get the message across.

(3) We can trust God though we have no immediate answers to our concerns. One needs to realize that if we could see every step of our future, our walk would not be by faith (2 Cor. 5:7). Let it be remembered that Job said, “Though he slay me, yet will I trust in him: but I will maintain mine own ways before him” (Job 13:15).

(4) Suffering for righteousness sake has a purpose. When Peter said, “. . . if you suffer for righteousness’ sake, happy are ye” (1 Pet. 4:14; 2:20). We may, like Job, lose a battle, but we will not lose the war (Job 42:1-6). “Ye have heard of the patience of Job, and have seen the end of the Lord . . .” (Jas. 5:10-11).

(5) God is aware of our suffering though we see no evidence of it. The story of Jesus and Lazarus is a good illustration of this point (Jn. 11:2-42). Though in the tomb for four days with what appeared to be unconcernedness on the part of the Lord, Jesus demonstrated that He did indeed care! “For the eyes of the Lord are over the righteous, and his ears are open unto their prayers (1 Pet. 3:12).

Conclusion

It would have been nice, if at the beginning of his ordeal, Job had understood all that was taking place. Unlike Job we have the whole picture. Should our attitude be less than that of Job? The Bible furnishes man completely unto every good work and we have everything that pertains to life and godliness (2 Tim. 3:16-17; 2 Pet. 1:3). God certainly expects more of us as we face suffering than he did of Job. Job longed for a “daysman” (Job 9:33); we have one in Christ (1 Tim. 2:6). Job desired life after death (Job 14:14), but it was Christ who brought it to light by the gospel (2 Tim. 1:10). Job begged to see God (Job 23:1-9). We see Him in the person of Christ (Heb. 1:3). How Job longed to hear God (Job 31:35). You and I can hear Him anytime we wish (Heb. 1:1-2). It is no wonder, with his limited knowledge of God’s ways, that Job had a low estimate of himself (Job 40:4). The problem with most people is that they are a people with low esteem. Man’s worth is seen in what Christ has done in providing salvation (Rom. 5:8; Matt. 16:26). God cares for us and if we trust Him enough to obey His Son from the heart He will see us through it all (Rom. 6:17, 1-6). “Blessed by God, even the father of our Lord Jesus Christ, the Father of mercies, and the God of a comfort; who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God” (2 Cor. 1:3-4).

Guardian of Truth XXVIII: 10, pp. 291, 309-311
May 17, 1984

By Hoyt Houchen

Questions: (1) Can 1 John 4:1 be used to put newcomers to a church (who want to place membership) on probation? (2) Does the church have the right to pick what people they want to attend? (3) If there are no elders in a church, do the members (men) have the same right as elders? (4) Can you send a letter withdrawing from a member, without first going to him and telling him he has sinned.

Reply: (1) 1 John 4:1 says, “Beloved, believe not every spirit, but prove the spirits, whether they are of God; because many false prophets are gone out into the world.” This verse pertains to teachers and their teaching, not to people as such. The expressions “spirit” and “spirits” refer to the doctrines. The idea here is that a teacher is not to be believed just because he claims to be of God. Rather, he is to be tested by the word of God. It will determine whether a teacher is of God. False prophets (teachers) were abundant when John wrote his epistle. Please note that John says at the close of our verse, “because many false prophets are gone out into the world.” This is the reason why teachers had to be tested or proved. There are some who were denying the deity of the Lord, while others were denying His humanity. John’s readers were to discern between the spirit of truth and the spirt of error. How they were to make such discernment is set forth in verses 2, 3: “Hereby know ye the Spirit of God: every spirit that confesseth that Jesus Christ is come in the flesh is of God: and every spirit that confesseth not Jesus is not of God: and this is the spirit of the antichrist, whereof ye have heard that it cometh; and now it is in the world already.” These false teachers exhibited the spirit of the antichrist by the doctrine they were espousing. Their denial that Jesus Christ himself “is come in the flesh” (deity becoming incarnate) was contrary to the truth that these brethren had been taught. John’s readers are warned, as did Jesus warn (Matt. 7:15), that such teachers are not to be believed. Teachers, then, are under consideration. Confidence is not to be placed in every man who calls himself a prophet.

In view of the foregoing, it is completely out of the context of 1 John 4:1 to place brethren on probation who wish to be identified with a local church. To hold them off at “arm’s length” until they are proven is not the teaching of 1 John 4:1. Brethren should be accepted into fellowship of a local church, unless a warning, a charge or a notice of withdrawal from them is sent by another congregation where they were members. We should at least be as fair as are the courts of law in our land. A person is considered to be innocent until he is proven guilty. This is not to say, that if brethren show that they are not worthy of fellowship, that we must throw our arms around them and accept them anyway. And, if there should be some cause for doubt in accepting newcomers to a congregation, then an investigation should first be made. Otherwise, we should place the same confidence and trust in those who come our way that they have placed in us by wanting to be a part of our fellowship. That none will even have any question or doubt, it is a good policy (not mandatory) that a letter of recommendation be brought from the congregation where they were formerly members. But for whatever these remarks may be worth, 1 John 4:1 does not teach that all brethren who are strangers must be put on probation before they can become a part of a local church.

(2) God’s people are all part of God’s family. The word of God teaches that we are to be impartial to all fellow Christians. Respect of persons has no place in the Lord’s church. James warned against the evil of showing partiality in James 2:1-9. In verse 1 he wrote, “My brethren hold not the faith of our Jesus Christ, the Lord of glory, with respect of persons.” Then he warned in verse 9, “but if ye have respect of persons, ye commit sin, being convicted by the law as transgressors.” Divine wisdom is without “variance” (ASV), “partiality” (KJV). Here the word is a verbal adjective (Gr. Adiakritos) from the Greek word diakrino. Moulton and Milligan state that its out of the general sense of “making distinctions” (The Vocabulary of the Greek N.T., p. 150). When brethren pick whom they want to attend a church, it is obvious that they are making distinctions (showing partiality) which is a plain violation of the Scriptures. Cliques or clans among God’s people are divisive and, therefore, destructive.

(3) Men who are not elders in a local church do not have the same right as elders. Elders are to be men who have met the qualification of the Holy Spirit to oversee the local church (1 Tim. 3:1-7; Tit. 1:5-9). Men in a local church who have not been selected and appointed to be elders have no right to act as elders. Elders are bishops and the term bishop (Gr. Episkopos) means “an overseer” (see W.E. Vine et al). For men to assume the work of elders who have not qualified, and who have not been appointed, is without scriptural authority. The men in a congregation must obviously take the lead in work and worship of the congregation, but this by no means is to be regarded as a substitute for the eldership. If such were the case, then why should elders be selected and appointed in the first place?

(4) A disorderly member of the congregation should certainly first be contacted before a letter of withdrawal is sent to him and read before the congregation. The letter of withdrawal should only be written and read as a last resort. First, every effort should be made to reclaim the fallen member. Only after he has been reproved, rebuked and admonished should he be withdrawn from. Even then, the action of withdrawal should be for the purpose of saving the soul of the offender. (See Gal. 6:1; Tit. 3:10 etc.) These Scriptures bear upon the matter of first admonishing an erring brother.

Guardian of Truth XXVIII: 10, pp. 292, 305
May 17, 1984