Truth Magazine

By Herschel E. Patton

“These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God. And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us; and if we know that he heareth us, whatsoever we ask, we know that we have the petitions that we desire of him” (1 Jn. 5:13-15).

According to this text, John wrote to induce, or beget, faith and to give assurance or confidence to the believer. Webster defines confidence as “state of feeling sure assurance.” In I John, the apostle lists a number of things that, if observed, enables one to know – have assurance – confidence of his standing with God. Without this assurance or confidence, doubts exist and faith falters. It is of the utmost importance that the Christian know, have confidence, of his standing with God. The Hebrew writer tells us that with “boldness” we can “enter into the holiest by the blood of Jesus” because of His sacrifice and priesthood, and “draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water” (Heb. 10:19-22).

God’s grace in the sacrifice of Christ has made it possible for believers to have confidence and act with boldness but this is conditioned upon the “will” of man. Thus, the New Testament contains the exhortation, “Let us draw near” (man is not drawn contrary to his own will) and the warning, “cast not away therefore your confidence” (Heb. 10:35).

There has been, and is, much human speculation and wishful thinking in the religious world concerning this question. Let us observe some erroneous concepts before looking at the question from a positive standpoint.

Errors

Some say confidence comes and is maintained by trusting God’s grace, that God is love, merciful, and holy and will “keep” those who are His, allowing nothing to separate one from his love (Rom. 8:35-39; 1 Pet. 1:5). They conclude there is no need for one to doubt his standing with God because of human weaknesses and transgressions. God’s grace, we are told, will cover all these so long as one does not abandon God in mind, intent, and purpose. Of course, this theory ignores the conditions and warnings stated by God and the personal responsibility one has to “keep himself.” The same position. is taken regarding salvation from sins, that it is by the miraculous grace of God apart from any response on man’s part.

Others base their confidence on what they call “the imputed righteousness of Christ.” It is claimed that being considered righteous in the eyes of God is not based upon anything that man does or fails to do, but rather upon the righteousness of Christ being imputed to the believer. The only thing, therefore, that would make one unrighteous in God’s sight would be to abandon faith. The error in this Calvinistic concept is in considering the word “impute” (Rom. 4:8-12) to mean “to attribute or ascribe vicariously.” The word may have this meaning, but it also means “to set to the account of; to ascribe; to charge to credit; to reckon, consider, regard.” The sense of the word is determined by the context and it’s harmony with other revealed truth. The Scriptures clearly teach that Christ’s shed blood. was vicarious (shedding our own blood would not suffice), but they do not teach that Christ’s righteousness – His perfect life – is credited to us vicariously. It is true that righteousness is imputed-credited-to us as a gift on the condition or basis of an obedient faith – the very condition on which righteousness was imputed to Abraham (Rom. 4:3-12, 20-25; 5:1; Jas. 2:1924). The Calvinistic concept ignores this obedient faith (doing just what God requires), contending Christ’s righteousness is vicariously imputed to the believer without regard to his weaknesses, failures, or disobedience.

The advocates of the Grace-Unity Movement teach a more limited view of this Calvinistic concept. They make a distinction between gospel and doctrine, associating gospel with essentials to becoming a child of God and doctrine with nourishment of the already born (saved) person. Failing to obey the gospel (become a child) results in damnation, but failures in nourishment due to human weakness and ignorance will not damn. The believer, because he is a child, we are told, is free from condemnation for such sins by God’s grace, enjoying continual cleansing because of his relationship and intent. This belief demands fellowship with all who have obeyed the gospel and are sincerely striving to serve God, including those in the Christian Church, Premillennialists, Institutionalists, etc. According to this concept, one may be confident of his salvation (standing with God), if he has truly obeyed the gospel and is sincerely endeavoring to please God.

The Scriptures do not make a distinction between gospel and doctrine and clearly teach that sins of the flesh and mind will damn. The theory gives a feeling of security (false) and confidence to people who transgress the law of God.

Some brethren today teach an even more limited form of God’s grace by saying that it cleanses Christians even while they sin. They deny and oppose the distinction between gospel and doctrine made by the Grace-Unity leaders, but contend that there is constant cleansing for sins of weakness and ignorance for the believer whose intent is to do God’s will and who humbly and penitently strives to so do. The logical end of this teaching would give confidence to the sincere Christian Church brother who worships with an instrument and the brother, who under great temptation, curses or commits adultery and dies before repenting.

Every one of these theories are designed to give confidence to brethren concerning their standing with God even though, and while, they sin. Those of us who contend that all sins must be confessed and repented of are accused of preaching a “no confidence” doctrine.

The Christian’s Ground For Confidence – Grace and Blood

One can have no confidence of acceptance with God apart from the grace of God, manifested in the shed blood of Christ (Jn. 3:16; Rom. 3:21-25; 5:6-9; Heb. 9:11-12,22; 1 Jn. 1:7). These verses simply tell us the provision made for our salvation and hope by God’s grace. Yet, no one has received the benefits of the provision simply because it was made. Yet, no one has received the benefits of the provision simply because it was made. No confidence can be had until one believes the facts of the gospel and humbly submits to its commands (Mark 16:15-16; Luke 24:46-47; 1 Jn. 2:3).

Calvinistic philosophy rebels at the idea of men having the responsibility of obeying. To those of this ‘ persuasion, the necessity of complete obedience makes one’s salvation by works rather than by grace and faith. The word “only” has been attached to grace and faith by man. The Scriptures no where so teach. Scriptures such as Romans 4:1-5 and Titus 3:4-7, which teach our confidence comes not by works of the Law of Moses or of our own doing or devices, but by God’s grace and obedient faith, are perverted, misapplied, and made to contradict such passages as James 2:1425, 1 John 2:3, and Hebrews 5:8-9.

Emotional appeals are often made in asking, “What about the heathen who has never had an opportunity to hear and obey?” “What about the man on his way to be baptized and is killed before getting to the water?” The conclusion is drawn that demanding complete obedience negates the grace of God. Any confidence one has because of such reasoning rests, not upon the revealed word of God, but on the sand of human reasoning and emotions. The preacher of the word is not to put himself in the place of God at the judgment, but faithfully declares what God has done and demands in order to have confidence. Any confidence given on any other basis is of man and is an empty cistern.

Confidence because of the grace of God and the shed blood of Christ is conditioned upon man’s response and obedience. In the next lesson we will look at the conditions which man must meet before he can have confidence.

Guardian of Truth XXVIII: 2, pp. 33, 52
January 19, 1984

By Anonymous

I sat there motionless with my head buried in my hands. My body was numb. My mind was in a stupor. No -tears remained to be shed. No wail was left to escape my lips. Only silence prevailed. Despair began to take hold. I had almost lost contact with reality. That which I had feared f6r years had finally occurred. She had told me that she did not love me. She wanted a divorce.

Deep down I had known for a long time that she did not care for me. After all, it had been fifteen years since I had heard those three precious words. Even in the early years of our marriage she had spoken them sparingly. I kept praying that in time she would learn to love me.

We had grown, as she often put it, “poles apart.” Communication had become almost non-existent. As our children matured and left home she moved into a separate bedroom. We became strangers imprisoned in the same house.

When we married I wanted a helper suitable for the work of gospel preaching to which I had already committed my life. This is what I had sought. I really believed at that time I had found such a mate.

Above all material things, I wanted a good home. One where love would permeate every thought, every utterance every deed. I longed for a relationship where the word oi God would be read, reverenced and obeyed. I am persuaded that I tried to make such a home.

Now I knew, even as I had known for some time, that this was actually the primary problem in our marriage. She did not believe what I believed and preached. She did not see wrong in many things that I was convinced were wrong. She did not want for our family what I wanted.

There were early signs that she was not fully supportive of my work. As time went on this became more apparent. She would often complain to others about the poor plight of the preacher’s family. The lack of money and material security caused her great anxiety. She resented “living in a fish bowl.”

She let it be known that she was not happy as a preacher’s wife. For years she tried to dissuade me from full-time preaching. She finally took no interest in my work and gave me no encouragement. I went everywhere alone.

As our children approached their teens she became ambitious for them to be popular. She encouraged them to go, do, and dress as their peers. This created considerable conflict between us. In time they began to defy my authority. My voice became as “a clanging cymbal” to their ears.

When their public behavior became more questionable, some brethren, including elders, began to criticize me and find fault with my preaching. Although I continued to speak out against those things practiced by my family even more frequently and with greater emphasis, some were unsympathetic to my dilemma. To my knowledge, no one appealed to them with tears “to walk worthily of their calling.”

As our children gradually turned away from the Lord to the world and/or liberalism, she followed. She copied their dress, speech and actions. Her attendance for Bible study and worship soon became irregular. Before long she began to visit liberal churches. She later placed her membership with the most liberal group in town.

All along I plead with tears for her to be a dutiful loving wife, a worthy mother, and above all a faithful servant of God. All such pleadings were spurned with scorn. She stubbornly persisted on her destructive course.

Divorce! How could it be? For nearly thirty years I had preached against it. I had warned our girls that marriage was for life, that divorce should not be considered as a viable alternative. And now the vows of their parents were about to be broken.

“What an embarrassment this will be to my family,” I mused. I then thought, “What a disgrace to the cause of Christ to which I have devoted most of my life.” I considered how many looked up to me as an example, and now some of the weaker ones might be caused to stumble. I even imagined the secret glee of those with whom I had crossed swords in the past.

I felt like a miserable failure. “I have failed as a husband, as a father, and as a gospel preacher,” I whimpered. “Please Lord,” I cried, “don’t let me fail as a servant of thine!”

There had been times when I had almost given up. On numerous occasions I had stood in the pulpit when I actually wanted to run. Preaching, so long my joy, my life, my everything, had become almost an unbearable burden. I often wondered, “What right do I have trying to tell people how to live when I can’t even lead my own family in the right way?”

As you may suppose, I experienced severe depression. I became withdrawn, cried often and for no apparent reason. I could not concentrate. I kept all of my hurt bottled up inside. At times it seemed that I would explode from within. Even suicide appeared as an appealing escape.

As I later learned, many brethren saw what was happening but were afraid to interfere. Oh, how I now wish that they had! I was so ashamed that I would not confide in anyone. Perhaps it was partly my vain pride. “After all, this just could not happen to a preacher of my reputation,” I rationalized.

I picked up my Bible and opened it to the book of Job. I read the entire story without stopping. In that hour I felt myself sitting on the very same ash heap with him. I asked, as oft before, “Why?” Like Job, prior to his latter experience, I found no answer.

I read some of David’s psalms and meditated upon his troubles and faithfulness. I then recalled how Paul spoke of many afflictions as “light” and “for the moment.” When I considered the sufferings of my blessed Savior I became ashamed and begged forgiveness.

I prayed. Oh, how I prayed. I prayed as I had never prayed before. As the morning light began to flicker across my desk I continued to implore our merciful Father for strength that my faith not fail, that I might be able to keep on preaching his word.

It was then that I pledged, that with the help of God, I would not give up. I determined to continue the good fight. I would now be free to preach Christ with less restraint than before. I would probably have to move to another area, but I was willing to do that.

I picked up the telephone and called a long time preacher friend. He was away from home. He never returned my call. I contacted others who expressed their condolence and wished me well. It was obvious that they did not want to get involved.

I contacted churches who were looking for a preacher, some where I had preached in the past. They felt that with my present situation it was not best for me to preach there. Others never did reply.

Again I began to have doubts. “Why are brethren, who have for years accepted my preaching gladly, now treating me as if I was tainted?” I asked. I was still the same man as before. I believed the same gospel, loved the Lord even more and agonized for lost souls. I just couldn’t understand it.

A few caring saints came to my aid. They showed their love by their deeds. Some stuck their necks out for me. One preacher, a dear friend from my youth, recommended me to a small congregation in a region with few Christians. I readily accepted their invitation to preach there. I did not foresee any problems in raising support. I called upon churches where I had preached locally and in meetings. To my dismay some turned me down because of my martial condition. Yet others quickly responded with promise of sufficient wages. One congregation and an individual even contacted me asking to be allowed to have a part in my work. All of this lifted my spirits.

Things are not altogether good for me now, but they are certainly not as bad as they have been. Believers with whom I am associated love me and appreciate me for my works sake. I am busy preaching on the radio, from the pulpit, in meetings and teaching classes. I write a weekly newspaper article. I am so thankful that I can be busy in the Master’s vineyard.

As a result of my heart-rending experience I am perhaps better able to succor my fellows in the time of their need. I feel that I am now more longsuffering with the infirmities of others. In the past some would say, “You don’t know how it is. ” Now they listen more freely to what I say. Some have told me that my faith and steadfastness have been a source of strength to them. For this I am grateful.

I would that the redeemed everywhere would be less critical and more compassionate. That they would truly love one another, show it, and say it. That all will turn to, not away from, those who struggle under a heavy load. That they will reach down to lift them up.

I also desire that preachers, elders, teachers, etc. be recognized as being susceptible to the same problems as others. They need encouragement, sympathy, love, and forgiveness just like all other saints. There should be no double standard.

In far too many places, good men and women, potential teachers and capable workers, are being driven away from the church by self righteous, unmerciful, unforgiving brethren. What a tragedy as both will be lost eternally. “Beloved, let us love one another.”

It is with great difficulty that I have written this assigned article. If someone finds in it strength to keep on under trying circumstances, then this revealing of my hidden sorrow will be worthwhile. Brethren, pray for me, though you may not know me, that “I may speak boldly, as I ought to speak. “

Guardian of Truth XXVIII: 1, pp. 23-24
January 5, 1984

By O. C. Birdwell, Jr.

David lamented the fall in battle of king Saul and his son Jonathan and taught Israel a lamentation which three times said, “How are the mighty fallen! ” (2 Sam. 1: 19,25,27). Later, speaking of the untimely death of Abner, he said, “Know ye not that there is a prince and a great man fallen this day in Israel?” (2 Sam. 3:38).

These great and mighty men of Israel fell through physical death. That is not, however, the only way the mighty have fallen, or can fall. David himself is a good example of this, as we shall show, and he should serve as an example and warning to men of God in our generation.

An abbreviated account of David’s sins in the Bathsheba, Uriah affair is given as follows:

And it came to pass, at the return of the year, at the time when kings go out to battle, that David sent Joab, and his servants with him. . . . But David tarried at Jerusalem . . . . David arose from his bed, and walked upon the roof of the king’s house: and from the roof he saw a woman bathing; and the woman was very beautiful to look upon . . . . And David sent messengers, and took her: . . . And the woman conceived . . . . And David sent to Joab, saying, Send me Uriah the Hittite . . . . And David said to Uriah, Go down to thy house, and wash thy feet . . . . But Uriah slept at the door of the king’s house with all the servants of his lord, and went not down to his house . . . . And when David had called him, he did eat and drink before him, and he made him drunk; and at even he went out to lie on his bed with the servants of his lord, and went not down to his house . . . . David wrote a letter to Joab and sent it by the hand of Uriah. And he wrote in the letter, saying, Set ye Uriah in the forefront of the hottest battle, and retire ye from him, that he may be smitten, and die (2 Sam. 11:1-21).

One might ask, “What in the world got into David to cause him to do what he did?” The answer could correctly be given in the words of Luke when he said, “And Satan entered into Judas” (Lk. 22:3). Satan seeks to influence and destroy. He will use his subtly to cause the fall of kings, apostles, elders, preachers, and all others who are not constantly on guard. Seemingly, with him, the greater and mightier, the better. No wonder Peter admonishes, “Be sober, be watchful” (1 Pet. 5:8).

Paul wrote, “Now these things happened unto them by way of example; and they were written for our admonition, upon whom the ends of the ages are come” (1 Cor. 10: 11). This statement might also serve to encourage us to learn a lesson from David’s sad and sordid affair. Since it is recorded, let us use it to help us avoid some of the problems in our society. The following are just a few instructions we may receive from this account.

(1) Anyone can fall. A young, good to look upon, eighth son of Jesse the Bethlehemite was searched out by Samuel. When David was found, Jehovah said unto Samuel, “Arise, anoint him; for this is he.” He was anointed, and “the Spirit of Jehovah came mightily upon David from that day forward” (I Sam. 16). When David faced Goliath his attitude was, “for the battle is Jehovah’s and he will give you into our hands” (I Sam. 17:47). Due to his success against the Philestines, David became an honored hero in Israel. The woman sang, “Saul hath slain his thousands, and David his ten thousands” (1 Sam. 18:7). He became king over all Israel and successfully led Israel against her enemies. Then, at the height of his glory, and pinnacle of his power, and at a time when he may have felt he could do no wrong, he sinned against God and man. “How are the mighty fallen!” If one so great could fall into so obvious a sin, surely no one today is exempt from the possibility. Paul gave us some pointed warning that should be heeded when he said, “Be not high minded, but fear” (Rom. 11:20), and “Let him that thinketh he standeth take heed lest he fall” (1 Cor. 10:12).

(2) One needs to stay busy with his work and family duties. The following is said of David:

And it came to pass, at the return of the year, at the time when kings go out to battle, that David sent Joab, and his servants with him, and all Israel; and they destroyed the children of Ammon, and besieged Rabbah. But David tarried at Jerusalem (2 Sam. 11:11).

Does this statement indicate that David was not where he should have been? Many feel that it does, and that his sin was, at least in part, caused by his failure to be busy at his work. In times past he would have been with his army. He now tarries at Jerusalem. The kingdom has been stabilized and fortified. Responsibilities are delegated to others. In the evening David sleeps and walks on the roof. He has time to let his eyes rove and his mind wonder. This is the ideal time and place for Satan to do his work.

Christians need to avoid idleness, and be busy doing the right things. One of the requirements for being a “good minister of Christ Jesus” is to “exercise thyself unto godliness” (1 Tim. 5:6,7). This means that we are to not only preach godliness, but are also to put it into practice in our own lives. Just recently, in South Carolina, a Baptist preacher was convicted of assault with a baseball bat, and sentenced to three years in prison. A rather lengthy list of names might be made of gospel preachers, elders, deacons, and other members of the church, who in the past few years have been guilty of shady and sinful business dealing, stealing, fornication, and other forms of immorality. This can be avoided if Christians will exercise themselves unto godliness. Be busy at study, teaching others, worship, and be ready unto every good work.

Preacher brother, if you are married, give attention to your wife and her needs and desires. Spend much time with your children and maybe your grandchildren. You are charged to bring them up in the nurture and admonition of the Lord. If you entertain the idea that to be a preacher and do the Lord’s bidding you must neglect your wife and children, you are sadly mistaken. In fact, through such neglect you disqualify yourself from serving as an elder or deacon, and also from being an effective evangelist. Who wants to hear a preacher who neglects his family and cannot get along with his wife? Through family neglect and failure to be busy in spiritual and secular work, one puts himself into a position where he may be more easily enticed to sin. Such, it seems, was the case with David.

(3) Man cannot successfully cover his sins. Obviously, David’s servants and guards must have known about his sin. If Uriah did not know, he would have, had he been permitted to live. Joab knew about the death plan for Uriah. It is near impossible to cover sins from our associates, friends, and neighbors. There is no way sin can be hidden from God. More than anyone else, David should have known this. During his period of success and greatness, could he have just overlooked this fact? Or, is it possible that because of his prosperity and position he thought that both man and God would overlook his sin and not take it into account?

it is disturbing that in our society so many people in high position and with great authority and power readily violate the laws of our land and the laws of God. It disturbs still more that in the church there are respected and highly regarded brethren who will engage in immoral acts, try to cover them up, and become rather indignant when the sin is uncovered. Friend, be sure that your sin will be revealed. God knows even if no one else does. Remember too, that one’s position or greatness will have no influence on God’s judgment.

(4) Consequences of sin are real and will remain. Seemingly, some people who have good eyes are not able to see beyond the end of the nose, and cannot think beyond the present in order to weigh the consequences of their actions. Especially is this so when it comes to their own lusts and camal desires. Esau thought he was about to die from hunger and, for a mess of pottage, sold his birthright to Jacob. The Israelites cried, “give us a king,” and until it was too late, completely disregarded the consequences of having a king. Judas, who loved money, betrayed his Lord for thirty pieces of silver, giving no thought to the consequences of so vile a deed. Why can we not learn a lesson from David and all these other Biblical examples? Let us awake and take warning. Sin, unrepented of, will bring eternal condemnation. Sin, even when there is repentance with many tears, will.often bring dire consequences to our lives. David said, “I have sinned against Jehovah.” Nathan responded, “Jehovah also hath put away thy sin.” David was forgiven. Yet, he suffered many consequences. He said, “My wounds are loathsome and corrupt, because of my foolishness,” and “my sorrow is continually before me” (Ps. 38:5,17). God told David that the sword would never pass from his house and from his own house evil would be raised up against him.

Conclusion

There is a concluding point and lesson we need to learn from David. When his sin was vividly pictured unto him by Nathan, he responded by saying, “I have sinned.” He said that one who would be so guilty was worthy of death. By God’s grace, however, he was permitted to live and was able to render useful service for God and his people.

Christians today who succumb to camal desire and worldly lust should repent and confess their sins as did David. God will forgive. Their brethren should also forgive and help restore them to a useful place in the Lord’s service. Surely a faithful preacher or elder should not forever be placed on the shelf because he has made a mistake from which he-has turned with sorrow and a contrite heart.

My friend in Christ, do all you can to avoid sin. If sin is committed, however, repent of it and make all possible correction. Then, do not live in the past. Start from where you are to again render faithful and diligent service for God.

Guardian of Truth XXVIII: 1, pp. 21-22
January 5, 1984

By S. Leonard Tyler

We are dealing with a very weighty, explosive and, yet vital proposition. A preacher sins, recognizes his terrible transgression, sincerely repents, confesses his sin, asks forgiveness, prays to the Father and gives every manifestation of reparation. How can he get back into preaching? Every Christian and local church may well have to deal with this proposition. Each one, properly understanding, should desire to act scripturally, lovingly and with due consideration toward the offended, offender, babes in Christ and innocent victims, in order that proper correctional measures can be followed for the edification and salvation of all. If any action should be impartial, unselfish and absolutely harmonious with the Lord’s directions, this proposition deserves full consideration. It deserves our most sincere and reverent concern and action.

Some Thoughts To Consider

1. Can Christians single out any one work of the Lord and classify all who participated as a special group with special laws, demanding special treatment or judgment? Special treatment and judgment must not be confused with special qualifications required of elders or deacons (1 Tim. 3; Tit. 1). Should not each Christians be impartially judged and accepted or rejected as faithful or unfaithful, according to the truth? Paul teaches that God will s o judge, “Who will render to every man according to his deeds …. For there is no respect of persons with God …. Tribulation and anguish, upon every soul of man that doeth evil . . . . But glory, honor, and peace, to every man that worketh good, to the Jew first, and also to the Gentile” (Rom. 2:5-11; see also Eph. 5:3-7).

2. Can Christians (scripturally) classify sin as big and little, forgivable and unforgivable, or “mortal and venial”? Is stealing a little car of less consequence than stealing a big car? Is drunkenness less damning than lying, stealing, fornication or adultery (Gal. 5:19-21)? “Sin is lawlessness … a transgression of the law” (1 John 3:4). The consequence of sin when it is finished or “full grown,” regardless of the person, place served, or work done in the church, is death (Jas. 1: 13-15). If and when one sins, God’s law determines the consequences or correctional measures applicable to any of His children.

3. Can Christians (scripturally) evaluate the sins of a person, according to the place filled or work done in the church, and thereby regulate the discipline accordingly (Gal. 6:7-8)? The response to this is usually clear and correct, but the execution of it is apt to follow afar off. Their reasoning seems to be, if the person sinning is an “ordinary” member, he should be entreated, taught respecting the wrong, and advised as to what the Lord’s word teaches one to do in order that he may be forgiven. When and if one submits, the church must forgive him, accept him, encourage him and rejoice with him in the Lord (Luke 15:7, 10, 32). But if he is an elder, deacon, preacher or a child of one of these, what then? “My brethren, have not the. faith of our Jesus Christ, the Lord of glory, with respect of persons” (Jas. 2:1).

What Is A Preacher?

This question is deliberately asked to impress and focus attention. There are many and varied concepts regarding the definition, work and position of a preacher. The varied concepts lead to corrupt attitudes, mixed feelings and divided actions. Some deliberately and emphatically state, “I don’t think a preacher is any smarter, better, more righteous or holier than I or any other Christian.” I am inclined to agree. But isn’t it a little peculiar that, if some transgression is committed, this same person will cry out, “And he was a preacher!” “She was a preacher’s wife (or son or daughter)!” Is a preacher, his wife, son or daughter in a special class, with special laws, demanding special judgment or discipline? Are these to receive different correctional measures? Does God look upon preachers and their families differently from other Christians? One replies, “But he should know better.” Shouldn’t you? There can be no doubt but that maturity, wisdom, knowledge, and experience have much to do with one’s evaluation and emotional actions toward any situation or problem. But is not this true regarding any and all Christians (Heb. 5:12-14)?

This kind of reasoning classifies the preacher and his family as in a special-group, with special laws, demanding special judgment and treatment. Is not this whole approach or philosophy of human origin? It certainly is not biblical? The Lord’s people, His church, is not divided up into “the clergy and laity.” Some preach, teach, serve as elders, deacons or janitors but we are all servants, saints, Christians and brethren in Christ (Gal. 3:26-29). We all live and are amenable to the same Lord under one law, “the law of the spirit of life in Christ Jesus” (Rom. 8:1). We are individually responsible to Christ, as Paul wrote of himself, “Being not without law to God, but under the law to Christ” (1 Cor. 9:21). Each Christian is to fill his place and use his ability to the glory of God, if he receives the salvation “ready to be revealed in the last time” (1 Pet. 1:1,9; 1 Cor. 9:12).

The preacher is a Christian, for the same reason you are, to be saved. He became a Christian, just as you did, through faith, repentance and baptism (Mark 16;15-16; Acts 2:38-41; Gal. 3:26-27). Therefore, being added to the church, he is a member just as others, with the same blessings, obligations, opportunities and responsibilities (Acts 2:27; 1 Cor. 12:18). “But now are they many members, yet but one body . . . . Now ye are the body of Christ, and members in particular” (1 Cor. 12:20,27). He preaches but that does not scripturally change him into some “professional” to be “doctored or reverend” or treated with awesome respect nor as a “half-citizen” or “adopted servant” or “a hired hand.” We are workers together with God not as the “high and low, boss and servant” but as faithful servants of Jesus Christ our Savior (2 Cor. 6:1). God has so designed the body “that there should be no schism in the body, but that the members should have the same care for one another” (1 Cor. 12:24-25). Jesus said, “But he that is greatest among you shall be your servant” (Matt. 23:8-12).

Sin And The Consequence

If ever the pieces are to be brought together, all involved must confront the reality that scattered them. “Sin is to blame for it all.” Sin is destructive and damnable (Isa. 59:1-2; Rom. 6:23). Sin can, and is the only thing that can, cause one to be eternally lost (Ezek. 18:4,20; Jas. 1: 13-15; Rev. 20:11-15). All should recognize sin for what it is and what it will do! The sooner one learns this, the more fortunate he is. The Lord’s word will supply this information (Jn. 8:31-32). Paul said that he did not know sin, but the law came and sin appeared very sinful (Rom. 7:7-14). When Jesus promised His apostles the Holy Spirit, He said, “He will reprove (convict) the world of sin, and of righteousness, and of judgment” (John 16:8). The real tragedy is that every heartache, sorrow, broken home and even death caused by sin today is but a foretaste of the terrible consequences to come in the eternal world (Matt. 25:41,46).

Therefore, no effort is made to lighten or cover sin’s ugly face or disastrous consequences. To do so would be more tragic and inhumane than camouflaging a fateful pit which might cause a little child to plunge to an agonizing death. The Scriptures identifies the sin, that all must watchfully guard, for she lurks on every side beautifully dressed, with radiant personality, and enticing appeal (Prov. 6-20-35; 7:5-27; 9:13-18). Here are some of them:

(1) That which is not of faith is sin (Rom. 14:23). (2) “Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body” (1 Cor. 6:18). (3) To follow one’s lust, is to sin (Jas. 1: 14-15). (4) The one who knows to do good and does not do it sins (Jas. 1:17). (5) Whosoever transgresses God’s law sins (1 Jn. 3:4). (6) There is the sin unto death and sins not unto death (1 Jn. 5:16). (7) “All unrighteousness is sin” (1 Jn. 5:17). (8) Paul lists sins and their consequences in Galatians 5:19-21 (see also Eph. 5:3-7) with “and such like” which means things of like fashion or some class or kind. It also includes all unrighteousness, although not specified in this text, and adds, “they which do such things shall not inherit the kingdom of God.”

Therefore, preachers, being human, are tempted; they are subject and susceptible to sin. Much like Paul, each of us must buffet his own body and bring it into subjection to Christ’s teaching, “lest that by any means, when I have preached to others, I myself should be a castaway” (1 Cor. 9:27). Brethren, never forget that you are human and keep Paul’s warning ever before you, “Let him that thinketh he standeth take heed lest he fall” (1 Cor. 10:13). All Christians should remember that preachers are just as other Christians, human and prone to sin. Deal with them in the same spirit that you deal with others. I hasten to say, preachers, don’t stop preaching because you have sinned. Stop sinning, make things right, regardless of the cost, and keep preaching.

What Must A Preacher Do When He Commits Sin?

This question is relative to “Putting The Pieces Back Together.” It seems that, in matters like these, our understanding gets so far ahead of our practice that we think that it is applicable only to others. We need carefully to observe two passages: “Cast out first the beam out of thine own eye,” and “He that knoweth to do good and doeth it not, to him it is sin” (Luke 6:42b; Jas. 4:17).

We are studying about real people being Christians and understand that, “All have sinned, and come short of the glory of God” (Rom. 3:23). John wrote “that ye sin not, and if any man sin, we have an advocate with Father, Jesus Christ the righteous: And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (1 John 2:1-2). Thus all have sinned and must of necessity be forgiven, if they are ever saved. There are no exceptions. Therefore, whosoever sins – whether he be an elder, deacon, teacher, house cleaner or preacher – must comply with God’s divine arrangement to be forgiven (2 Pet. 3:9). When one complies with God’s divine plan, God will forgive him and the local church must also forgive, receive and encourage him to go on to perfection.

Simon the sorcerer sinned and was in the gall of bitterness and in the bond of iniquity. He had neither part nor lot “in this matter.” But he was told what he should do and responded, “Pray ye to the Lord for me, that none of these things which ye have spoken come upon me” (Acts 8:13-24). Paul directed the Corinthians to forgive the adulterer after he had repented, “lest perhaps such a one should be swallowed up with overmuch sorrow” (2 Cor. 2:6-11). If he will not repent and return unto the Lord, “deliver such a one to Satan for the Lord Jesus” (1 Cor. 5:5). James instructs us, “Confess your faults one to another, and pray one for another that ye may be healed. The effectual fervent prayer of a righteous man availeth much” (Jas. 5:16).

What Is Forgiveness?

It is not a toleration of sin. As Paul wrote the Corinthians, “Purge out therefore the old leaven . . . . A little leaven leaventh the whole lump” (1 Cor. 5:5,6,7). Sin is corrupting and contagious; if tolerated, it will contaminate the whole church. “Behold, how great a matter a little fire kindleth” (Jas. 3:5).

No Christian should flauntingly display his piety, purity or righteousness to condemn and execute judgment upon an erring child of God (Gal. 6:1). Neither must Christians overlook or intentionally minimize sin. Let sin appear sinful, condemning as it really is, so the victim can understand and be brought to repentance for his salvation (Rom. 6:23; Jas. 5:16; 1 Pet. 1:3-9). The first consideration given for going to one who has trespassed against you, or one who is overtaken in a fault, is to save that person (Matt. 18;15; Luke 17:3; Gal. 6:1).

A good definition of forgiveness is, “An attitude of heart which erases the deed or sin, and restores the offender to the former state and affection of the offended one.” Forgiveness, to me, means as the writer states in Hebrews 10:17, “And their sins and iniquities will I remember no more.” So far as you are concerned, his sins are as never committed. One must never bring them up again.

Jesus said, “If thy brother trespass against thee rebuke him: if he repents forgive him” (Luke 17:3). Which is more important, “Rebuke him” or “Forgive him”? How many times should one forgive another? If he repents seven times in one day and asks forgiveness, “forgive him” (Luke 17:4), and Matthew adds, “Until seventy times seven” (Matt. 18:22). 1 can well understand why the apostles said to the Lord, “Increase our faith.” Jesus is not minimizing sin or justifying the sinner. He is teaching forgiveness. We must forgive to be forgiven (Matt. 6:12,14,15). The way brethren and local churches teach and act regarding a preacher who sins, will have much to do with his “getting the pieces back together,” saving his soul, ability, knowledge and experience for the good of all.

What about Peter? He was wrong. Paul withstood him at the face but he did it to help Peter get right and keep preaching (Gal. 2:11-14). Apollos was doctrinally wrong. He was taught the way of the Lord more perfectly and sent on his way – preaching Jesus (Acts 18:24-19:1-5).

Finally, it seems to me, there can be no question about what attitude Christians must have toward a brother who manifests sincere repentance and the reparation of life. It must be an attitude of forgiving, receiving, encouraging and rejoicing in the Lord. For this our brother was dead and is alive again; he was lost and is found. Let us make merry and rejoice with the angels of heaven (Luke 15:7,10,21-24). May the elder brothers, as given in Luke 15, be few and may they learn before it is eternally too late, “But if ye forgive not men their trespasses, neither will your Father forgive your trespasses” (Matt. 5:15).

When Can A Preacher Get Back To Preaching?

This is not an imaginative, fictitious question. I only wish it were. But its reality touches almost every Christian’s heart and many local churches. It challenges the strongest and the weak blunder over it. The mature Christian, “who by reason of use have their sense exercised to discern both good and evil,” should come to the aid of the weaker ones (Heb. 4:14; 1 Cor. 14:22-23). We need to learn that God forgives His child when he sincerely repents and complies with His will – or none of us, no not one, can be saved. How wonderful! God will forgive us! But what about our forgiving our brother? If one refuses or claims inability to forgive, can he expect to be forgiven (Matt. 6:15)?

One may exclaim, but fornication is involved! Jesus forgave the woman of John 8:11. Paul taught the Corinthians to forgive the adulterer and said that he would also forgive him upon repentance (1 Cor. 5; 2 Cor. 2:7). One should also note: Paul did not teach that only fornicators are to be disciplined. Read 1 Corinthians 5:11-13 and Paul’s conclusion takes meaning, “Therefore put away from among yourselves that wicked person.” But, if he repents, forgive him – preacher or whoever!

Does this mean that he should continue preaching at the same place? Forgiveness must be granted but other circumstances, people and weaknesses must be considered. The preacher or any one, who sins and voluntarily repents and humbly obeys God’s will, will be forgiven by God. If and when this is done, do I or the local church have a choice in the matter but to forgive, receive, and encourage to please the Lord? If God forgives one, who am,I to withstand God (Acts 5:39; 11:17). He is freed from guilt, his birth right restored; we must accept him in the same manner (1 Jn. 1:9). But what about his influence in the church and community where the sin was committed and stamped deeply into every heart?

The local church must make the decision. The decision should be determined in consideration of the prevailing circumstances and conditions surrounding the whole affair. What is most edifying for the cause of the Lord, the church: To keep him? Or let him go to another community? This is not running away from sin. The sin is forgiven and must not be brought up ever again, but his influence is lost before the church and community. A preacher should be strong in the faith, example in life, and pure in character; but the sinning brother has destroyed his influence in this respect. He must rebuild, establish himself, again in the hearts of these people to be an example (1 Tim. 4:12). This may lead through fiery trials of his faith but it must be done with patience, love, and sincere desire (1 Cor. 3:13; 1 Pet. 1:7; 2 Cor. 4:17, James 1:34).

The preacher should understand this and recognize the need for him to remove himself for at least a while. His is not limited to one community in which to work. If he is sincere, honest and understanding, I believe that he will quietly, gracefully, and, for the love of the Lord, move to another work.

Can he ever preach for this local church again? This is a matter of liberty and expediency and the local situation will weigh heavily upon the decision- If his sin caused a big uproar, confusion, much gossip and division, the judgment is very complicated. If, on the other hand, only a few were directly involved with little gossip, no division, handled wisely and the repentance touched the hearts and was gladly accepted by the church, it might soon be profitable for him to preach there again. The local church has the responsibility to make the decision. The church should seek to save and encourage the preacher, but the church is more important than any one person. Thus, the decision should be made with full consideration of all concerned and rendered for the good, edification, and salvation of all.

Conclusion

The fact that all Christians depend upon God to forgive them and are saved to help save others by teaching His word (2 Tim. 2:2), should make us humble, contrite in heart, and thankful. We must be careful lest we become as the unforgiving servant (Matt. 18;23-25) or like the church at Corinth, ignoring every sin in the Book (1 Cor. 5:1-2). We must act confidently and firmly, but lovingly and sacrificially toward all (1 Cor. 12:20-25). We prove our love through faithful service, seeking to save the lost and wanderers from the fold (Luke 15). We must stand with open doors and arms to any one who will listen to truth. We are not the Judge but servants (Jas. 4:11-12). Jesus invites all who will hear to come and promises them life (Rev. 22:17; Matt. 11:28). John wrote, “If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (I Jn. 1:8-9, NKJB).

Please read Romans 12:16-21 with the emphasis upon, “Be not overcome of evil, but overcome evil with good.” “But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry” (2 Tim 4:5). “Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1 Tim. 4:16). This will assemble the pieces and you, through faithful living and service, can put them back together. If God be for us who can stand against us? Pick up the pieces and go on unto perfection. Brethren, these need our prayers, forgiveness and help.

Guardian of Truth XXVIII: 1, pp. 17-20
January 5, 1984