Truth Magazine

By Morris W. R. Bailey

Wrong attitudes toward the truth, while not specifically named, are nevertheless sometimes implied in the conduct of certain Bible characters, as revealed by inspired writers. Such is true concerning some, of whom Paul said that

They Walked Not Uprightly According To The Truth

In recalling an incident that occurred in the church at Antioch, Paul wrote,

“But when Cephas came to Antioch, I resisted him to the face because he stood condemned. For before that certain came from James, he ate with the Gentiles; but when they came, he drew back and separated himself, fearing them that were of the circumcision. And the rest of the Jews dissembled likewise with him; insomuch that even Barnabas was carried away with their dissimulation. But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Cephas before them all, If thou being a Jew, livest as do the Gentiles, and not as do the Jews, how compellest thou the Gentiles to live as do the Jews?”

So then, it is possible for one who preaches the truth, to act the hypocrite and conduct himself in a way that is inconsistent with the truth that he preaches. That has ever been one of the weaknesses of man. It was the sin that Paul charged against the Jews of his day. They regarded themselves as being more righteous than the Gentiles who had been guilty of most vicious crimes against humanity (Rom. 1:26-32). Paul showed, however, that in condemning the Gentiles the Jews condemned themselves in that they practiced the same things (Rom. 2:1). “Thou that preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? Thou that abhorest idols, dost thou rob temples?” (Rom. 2:21-23).

Peter, The Offender

But let us get back to the scene at Antioch and the language of Paul in Gal. 2:11-14. Ironically, the chief offender in this case was none other than the apostle Peter.

They say that Peter was the rock of which Jesus spoke when he said, “Upon this rock I will build my church” (Matt. 16:18). Passing over, for the time being, arguments to the contrary, we make this observation that if indeed the church was built on Peter it rests on a shaky foundation. For if there was one human weakness that Peter had, it was that of impulsiveness coupled with instability. A few hours before Jesus’ betrayal and arrest Peter had assured his Lord that though all others would forsake him, the Lord could depend upon him. Yet it was just a few hours later that Peter denied Christ three times.

It will be remembered that God chose Peter to preach the first gospel sermon to the Gentiles. Some time afterward, Peter, recalling the event, said, “God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe” (Acts 15:7).

Peter’s going to preach to the household of Cornelius required that he do something of which all Jews even those that were believers disapproved. It involved his going in and eating with Gentiles who were still considered as unclean by the Jews. But by means of the vision recorded in Acts 10:9-16), God had taught Peter that the old social barrier between Jew and Gentile had been done away. And it is obvious that Peter had understood that the purpose of the vision to be that he “should not call any man common or unclean (Acts 10:28).

But now we find him at Antioch, the man who had boldly gone in and eaten with the Gentiles, and later defended himself for so doing, retreating from that position because of the criticism of some Jews that had come down from Jerusalem. Paul said, “He drew back and separated himself, fearing them that were of the circumcision” (Gal. 2:12). In such conduct, Paul said that Peter and others had not walked uprightly according to the truth of the gospel.

Peter’s Counterpart

The manner in which Peter conducted himself on the above occasion has found a counterpart many times since. Too often we find men who preach one thing, but practice something else. Sometimes we find preachers who are strong on what we call doctrinal matters, giants in defending the truth and exposing the false theories of man, but weak in their own morals. More than one preacher has been ruined by a scandal in his own life. Sometimes preachers will preach about equality of men and of brotherly love, yet refuse to associate with a brother because of the color of his skin. Sometimes preachers will preach about honesty but when they move they leave unpaid bills behind them. Such, like those of whom Paul write, are not walking uprightly according to the truth of the gospel.

Fear Of Criticism

There is yet another aspect of this matter to be considered. It reveals the disposition to take the popular course, a course dictated by policy. Paul said, “Before that certain came from James, he (Peter) ate with the Gentiles; but when they came, he drew back and separated himself, fearing them that were of the circumcision.” So Peter ate with the Gentiles until it brought him criticism, and made him unpopular among his old associates. In this instance, Peter proved to be a policy man. He took the popular course, he wanted to be with the majority.

Peter is not the only guilty man. There have always been those who wanted to be with the majority when controversial issues arise. Their attitude toward disputed practices is not characterized by the question “Is it scriptural?” Contrariwise they are more concerned with whether or not it is popular, and if it will bring them criticism if they practice it.

Displayed In Current Issues

Too many times has such vaccilating conduct been found in the church of our Lord. When issues arise, I have seen men take a strong stand for the truth until they found that it brought them criticism and made them unpopular. Then, like Peter, they drew back and disavowed positions once held and now practice things that they once condemned as unscriptural. As I write, I have before me the first volume of the Gospel Guardian, published in 1949. It contains a list of names of impressive writers, none perhaps better known that that of Foy E. Wallace, Jr. In the issue of May 5, 1949 and in an article entitled, “The Issues Before Us,” under a paragraph entitled “Institutionalism,” Brother Wallace said of human institutions, “. . . No one denies that they are secular and human; yet their proponents want to bed them up in the treasuries of the churches and thereby subordinate the divine church of the Lord to the human organizations of men.” In another paragraph on “Brotherhood Elderships,” he wrote, “History is repeating on ecclesiastical organization. It comes now in the form of the little church working through the big church – which is centralization. It amounts to little elders turning the responsibility of their work over to big elders . . . .”

Can anyone read these, and other similar statements from the pen of Brother Wallace, and come to any other conclusion but that he opposed human institutions being supported by the church to do the work of the church, and also opposed the concept of the sponsoring church? Yet, today, we find Brother Wallace lending his support to those who are building up the things that he once sought to destroy.

Another prominent writer of past years, Guy N. Woods, wrote in 1939 in an article entitled, “The Tendency Toward Institutionalism”:

The ship of Zion had floundered more than once on the sandbar on institutionalism. The tendency to organize is characteristic of the age. On the theory that the end justifies the means, brethren have not scrupled to form institutions in the chruch to do the work the church was designed to do. All such institutions usurp the work of the church, and are unnecessary and sinful . . . . Of course it is right for the church to care for the fatherless and the widows in their affliction, but this work should be done by and through the church, with the elders having the oversight thereof, and not through boards and conclaves unknown to the New Testament.

Can anyone read the above and come to any conclusion other than that Brother Woods strongly opposed human institutions doing the work that God gave the church to do? Yet in 1956, when he debated W. Curtis Porter, he affirmed a proposition that reads, “It is in harmony with the Scriptures for churches to build and maintain benevolent organizations for the care of the needy . . . .” Thus, in 1956 Brother Woods affirmed as having the scriptural right to exist, boards and conclaves which he said in 1939 were unknown to the New Testament and therefore sinful. If Peter were living today, he would have a lot of company!

There are men who will not take a position on any matter until they know where the marjority stands. Their attitude obviously is that truth is determined by counting noses. Others take what they call “the middle of the road” position on controversial issues, which means that they can be found on either side.

One thing we need to learn and never forget is that, so far as truth is concerned, it does not matter where the majority stands, for truth is never determined by majority vote. Truth is truth regardless of how few stand for it, or how many stand opposed to it. History has testified more than once that the majority was wrong, and those who stood for the truth, sadly in the minority.

Truth Magazine XXIV: 9, pp. 151-152
February 28, 1980

By Leonard Tyler

Prayer is one of the great privileges granted to the children of God. I know of none greater so far as this life is concerned – we can talk to God through Jesus, our Mediator, in prayer. Jesus said, “Ask, and it shall be given you.” Paul wrote, “I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men . . . . I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting . . . . Pray without ceasing” (Matt. 7:7; 1 Tim. 2:1, 8; 1 Thess. 5:17). There can be no question rightfully given to reflect upon the duty or privilege of prayer to the believer. Paul’s instructions are applicable today.

Jesus not only taught His disciples to pray, He prayed much: at his baptism (Luke 3:21); in the deserts (Luke 6:16); in the mountain just before selecting His apostles (Luke 9:18); at His transfiguration (Luke 9:27-28). These are a few occasions mentioned by Luke. The apostles of Jesus prayed much and taught all to pray. Surely this impresses each Christian with the importance of prayer. It should also cause each of us to appreciate the privilege of prayer and build within us the incentive to pray.

“Lord, Teach Us To Pray”

Luke gives another occasion of Jesus praying and one of His “disciples, when he ceased, said to Him, Lord, teach us to pray, as John also taught his disciples” (Luke 11:1-13).

Prayer, to me, is a much neglected subject – and especially their request, “Teach us to pray.” We have asked to be taught so many different things, but how many have asked how to pray? Is it because we feel that prayer is automatic or spontaneous? Or could it be that we just do not feel any compulsion or desire to pray? Or, maybe, it is that we accept prayer but have no appreciation for the importance of praying properly, scripturally and acceptably to God. It appears, by observation, that some of us have fallen into the denominational way of thinking regarding prayer: Just so one is honest and sincere, however and for whatever he prays, his prayer will be heard and answered. Search your own heart for the reason we never ask or request – “Teach us how to pray.”

There Are Some Nots To Prayer

(1) Not to be seen and heard of men. The hypocrites liked to pray standing in the synagogues and on street corners to be seen of men. Jesus said, “Verily I say unto you, they have their reward” (Matt. 6:5).

(2) Not for fleshly lust. James said, “Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts” (Jas. 4:3).

(3) Not much speaking (multitude of words). “But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking” (Matt. 6:7). This seems to be a weakness among us. It also hinders some from leading in prayer. They say, “I cannot pray as well as some others.” This means, “I do not have the proper and dignified words.” Remember, one is not heard for his “much speaking.” This suggests that we need to be taught how to pray.

(4) Not self-exaltation. “And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others” (Luke 18:9). This attitude leads one to trust himself. This self-righteous person flatteringly induces himself to set aside God’s commandments for his own. He then looks contemptuously upon anyone who refuses to accept his “self-willed religion.” Is there any greater sin than the sin of presumptuously forming our own will in matters of religion and binding that “human will” upon others?

Humble obedience to God is very fundamental to being a Christian. This requires submission, committing oneself to God for guidance. “Speak, Lord, thy- servant heareth. Command and I will obey.” Samuel told Saul, “Hath the Lord so great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the Lord, he hath also rejected thee from being king” (1 Sam. 15:22-23).

David said, “Keep back thy servant also from presumptuous sins: let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression” (Psa. 19:13). Self-exaltation, self-righteousness has no place in the plan of God for man’s salvation. James said, “God resisteth the proud, but giveth grace unto the humble” (Jas. 4:6). Self-exaltation is opposed to what Jesus said, “Blessed are the poor in spirit . . . they that mourn . . . the meek” (Matt. 5:3, 4, 5). The proud, self centered and self-righteous man must be taught humility, faith and obedience (Jas. 4:6-10), 13-17; Col. 2:23).

Prayer must be offered in harmony with God’s will. This is understandable, since one must be a doer of God’s commandments to pray acceptably (1 Jn. 3:22; Jas. 5:16; 1 Jn. 3:7, 10; Psa. 119:172). Jesus taught His disciples to pray, “Thy will be done, as in heaven, so on earth” (Matt. 6:10). For one to say this is a quibble to evade God’s failure to answer, seems to reflect upon the very first recognition of God’s own prerogative to act within the realm of His own will. To say that God must respond in agreement to any person’s prayer is to subjugate God to man rather than man to God. When a child requests a favor of this father, he does not demand. His father complies with the request as he deems wise. Cannot we allow our Heavenly Father at least this right? He knows what is best and will give it. Our faith in Him bids us to accept that and desirously pray, “Thy will be done, and not mine.”

(5) Not just a set form nor fixed expression. A study of Matthew’s and Luke’s account of Jesus teaching His disciples to pray will prove this (Matt. 6:9-15; Luke 11:2-4). Jesus did not give a set form but rather taught His disciples the “manner” in which to pray. I repeat, it is an example of prayer. The Lord’s prayer is recorded in John 17. Other occasions of Jesus praying are given, but this prayer is offered for all. It is indeed the prayer that should touch our hearts and move us to strive to become instrumental in bringing about its answer. It should also impress upon us the need of prayer. “Lord, teach us how to pray.”

“After This Manner”

This expression is given in W.E. Vine’s Expository Dictionary, “Houtos or houto, thus, in this way, is rendered `after this manner’ in Matt. 6:9; 1 Peter 3:5; Rev. 11:5.” this proves that it is not just a set form of exact words. It is a model by which His disciples were to form their prayers. It is indeed a beautiful model by which we can pattern our prayers. Note:

“Our Father which art in heaven,” expresses one’s reverential trust and absolute dependence upon the Father. He is the “I am that I am.”

Then follows seven petitions, three with reference to God and His kingdom. “Hallowed by thy name,” is the exaltation of the Father in our own hearts to His rightful place above all. “Thy kingdom come,” is a pleading for the kingdom or church to be established. It was, when this was spoken, future, though “at hand,” it is yet to be established. The kingdom was established on the first Pentecost after Christ’s ascension (Acts 2; Col. 1:13; Heb. 12:28). Therefore, we cannot properly pray for the kingdom to come. It is already here. We can now pray for the advancement of the church, the kingdom, or for the spread of its borders.

“Thy will be done,” certainly should be upon the lips of every child of God. We should first endeavor to establish God’s will in our own hearts and then work to teach the gospel of Christ to every creature (Mark 16:15). God’s will is to be done in His kingdom or church. This is that which characterizes God’s children.

The remaining part of the model prayer deals with personal needs. “Give us this day our daily bread.” Praying for daily bread implies that we may ask for temporal benefits for our physical needs. It also seems to imply that we should be content with what we need – not for pleasure nor lust, but for a livelihood. Paul learned to be content (Phil. 4:11). He also wrote to Timothy, “Having food and raiment let us be therewith content” (1 Tim. 6:8). Prayer does not take one’s responsibility away from him. It is no substitute for activity. Neither does it offset God’s will. It is God’s will that all should work to have and to give (Eph. 4:28). But, we must understand, that our ability does not and cannot sustain us. We need God’s help in all things. Therefore, Paul said, “In everything by prayer and supplication with thanksgiving let your requests be made known unto God” (Phil. 4:6). “Work and pray,” is the order of the day.

“And forgive us our debts,” certainly teaches that we can pray for forgiveness. But, again remember, we must apply our own faith, “as we forgive our debtors.” Does not that impress the above thought – one must comply with God’s will. We must do our part. Forgiving another is our responsibility. If we fail to forgive others “their trespasses, neither will your Father forgive you” (Matt. 6:15). Yet we must pray, “Forgive us our trespasses.”

“Lead us not into temptation,” does not mean that we can expect God to take all temptation out of our life. It means that we need God’s help to avoid temptation. We must “abstain from all appearance of evil” (1 Thess. 5:22); nevertheless, we need God’s strength to help us. Pray.

“Deliver us from evil.” None other than God has the power to save us from sin. Our complete dependence upon God is evident. We still need to recognize that we are poor, frail human beings in everlasting need for God’s help. When this is our attitude, we can then pray most sincerely, “For thine is the kingdom, and the power, and the glory, forever, Amen.”

Truth Magazine XXIV: 9, pp. 149-151
February 28, 1980

By Mike Willis

Every man is faced with problems in life. Some of us face more difficult problems than others do, yet we all face problems. The manner in which we cope with the problems of life reflects one’s moral fiber. Indeed, the manner in which a man handles the problems which he faces in life is a commentary about the man; he is a good man or a sorry man, an honest man or a dishonest man, a happy man or a sad man on the basis of how he handles life’s problems.

The potential suicide victim handles his problems by running from them. Indeed, he runs from life’s problems in a special manner – by taking his life – but he is, nevertheless, running from his problems. In addition to this, such a person usually has a concept regarding suffering which is incorrect. Let us consider some of the things which Christianity has to say regarding dealing with the problems which face us in life.

1. Problems have a purpose in life. James wrote, “Count it all joy when ye fall into divers temptations; knowing this, that the trying of your faith worketh patience.” Temptations are the means through which one develops patience. The word patience is translated from hupomone. In A New Testament Wordbook, William Barclay made the following comments regarding this word:

. . . there is no single English word which transmits all the fulness of its meaning. In classical Greek it is not a very common word, it is used of the endurance of toil that has come upon a man all against his will, of endurance of the sting of grief, the shock of battle, and the coming of death. It has one very interesting use – it is used of the ability of a plant to live under hard and unfavorable circumstances . . . .

. . . It is not the patience which can sit down and bow its head and let things descend upon it and passively endure until the storm is past . . . . It is the spirit which can bear things, not simply with resignation, but with blazing hope; it is not the spirit which sits statically enduring in the one place, but the spirit which bears things because it knows that these things are leading to a goal of glory; it is not the patience which grimly waits for the end, but the patience which radiantly hopes for the dawn. It has been called `a masculine constancy under trial’ . . . . It is the quality which keeps a man on his feet with his face to the wind. It is the virtue which can transmute the hardest trial into glory because beyond the pain it sees the goal (pp. 59-61).

Problems in life have the purpose of developing the Christian spirit. They chasten us, causing our spirit to become stronger (Heb. 12:6-I1).

There are several biblical examples of men who manifested this spirit. James wrote, “Behold, we count them happy which endure. He have heard of the patience of Job, and have seen the end of the Lord . . .” (5:11). Hence, Job is cited as a man who passively accepted the problems of life; he complained to the point of being guilty of sinning with his mouth (Job 34:35; 38:2; 42:3). However, despite his inability to understand what was happening in his life, he refused to renounce faith in God. Repeatedly, he stated his confidence in God. Here are some samples of his steadfast adherence to faith in God:

Naked can I out of my mother’s womb, and naked shall I return thither: the Lord gave, and the Lord hath taken away; blessed be the name of the Lord (1:21).

Though he slay me, yet will I trust in him (13:15).

The characteristic of Job’s faith which commends itself to us is that it persevered through all of the trials which it faced. It was not the kind of faith which praised God during the good times and renounced God in bad times; rather, it was the kind of faith which weathered the storms of life.

Another example of this kind of faith is that manifested by the apostle Paul. The persecutions which he suffered were numerous, including these which he listed: “in labors more abundant, in stripes above measure, in prisons more frequent, in deaths oft. Of the Jews five times received I forty stripes save one. Thrice was I beat with rods, once was I stoned, thrice I suffered shipwreck, a night and day I have been in the deep; in journeyings often, in perils of water, in perils of robbers, in perils by mine own countrymen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness” (2 Cor. 11:23-27). Yet, not once did he renounce his faith in God or even hint at giving up. Instead, he wrote such things as the following: “. . . in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death. For to me to live is Christ, and to die is gain” (Phil. 1:20-21).

If any two men ever had reason to escape the sufferings of this life through suicide, these two did. Yet, they did not ever attempt to take their own lives. Why? Because both of them had developed hupomone – the ability to be unswerved from one’s deliberate purpose and his loyalty to faith and piety by even the greatest trials and sufferings. Rather than considering these trials as reasons to commit suicide, these men of faith considered them as means of strengthening their faith. The person who commits suicide has no concept trials as a means of making steadfastness.

2. There is a place of refuge. The Psalms are particularly helpful in forming the correct concept of how God helps us through the problems of life. In them, God is constantly portrayed as the source of strength and help in the problems of life. For example, notice the following comments taken from the Psalms:

a. When man rise up as enemies against a person: “I cried unto the Lord with my voice, and he heard me out of his holy hill . . . . I will not be afraid of ten thousands of people, that have set themselves against me round about” (3:4, 6).

b. In distress: “Hear me when I call, O God of my righteousness: thou hast enlarged me when I was in distress; . . . But know that the Lord hath set apart him that is godly for himself; the Lord will hear when I call unto him” (Psa. 4:1,3).

c. When slandered: “O Lord my God, in thee do I put my trust: save me from all them that persecute me, and deliver me . . . My defense is of God, which saveth the upright of heart” (Psa. 7:1, 10).

Space will fail me to list all the different kinds of problems faced by the psalmist in which he found God as a source of refuge and strength in overcoming the problems of life. The man who has made the Psalms his daily companion knows that they repeatedly teach the child of God to walk with God day-by-day so that when trouble comes, he can run to God for refuge.

The man who is a potential suicide victim confesses openly that he has not been walking hand-in-hand with God. He is openly acknowledging that he has not built patience or steadfastness into his moral fiber. Rather, when problems in life come for him, he finds nothing which will sustain him through the storms of life. Consequently, he attempts to take his own life.

3. You are worth something to God. One of the problems faced by suicide victims is a feeling of worthlessness. What can the philosophies of atheism and agnosticism offer such a man? They can tell him that he is more highly developed animal than the dog or cat. They tell him that man is inherently good (man’s inhumanity to man negates this affirmation). They can tell him that they wish he would not take his life. But, they cannot make him feel that he is worth something.

The Christian religion can help this man. The Christian fells him that he is worth something because he is created in the image of God (Gen. 1:26, 27). The soul of man which is given to him by God (Ecc. 12:7) is more precious than all of the wealth of this world combined (Matt. 16:26). Furthermore, that soul was so precious in God’s eyes that He willingly sacrificed His only begotten Son to save it (Jn. 3:16). Hence, he has to understand that man is worth something to God. Regarding God’s creation of man in His own image, the psalmist wrote, “For thou hast made him a little lower than the angels, and hast crowned him with glory and dominion. Thou madest him to have dominion over the works of thy hands . . . .” (Psa. 8:5-6). Yes, man is worth something. There is no reason for a person acquainted with the Christian religion to feel worthless.

4. You are loved. Even as the creature which bears the image of God is precious in the eyes of God, so also is he loved by God. The Scriptures repeatedly emphasize God’s love for mankind.

For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life (Jn. 3:16).

For when we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us (Rom. 5:6-8).

There is no reason for a man who is acquainted with the Christian revelation to feel unloved. Perhaps other men might not love him, but God does. The love which God has for us should sustain us through periods when mere men hate us.

5. You belong. Those who attempt suicide sometimes feel as if they do not belong. The Christian undersands that he belongs. The New Testament compares the church to the body of Christ (1 Cor. 12:14-26). In this comparison, every member of Christ has a function to perform, a place to fill. Even as there are no useless parts in the human body, there are no useless parts in the body of Christ. Some of us have more outwardly important places to fill than others have (compare the function of the hand to the liver); however, the mere fact that our function might be more public in nature makes it no more important. Some parts of the body which are the least conspicuous are the most essential (e.g., a man can live without a hand but not without his lungs). Hence, every member of the body of Christ belongs, he has a place to fill and an important job to do. He is needed. Hence, he should not feel empty and unneeded.

Conclusion

Suicide is, from my point of view, the by-product of the influences of atheism, secularism, agnosticism, materialism, and any other “ism” which features “life without God.” The Scriptures teach that the fruits of refusing to have God in one’s knowledge are that God gives man up (Rom. 1:24, 26). The things which happen to us in this life are frequently the result of failing to mature spiritually as we should. I am thoroughly convinced that suicide, when done by those who are sane and sometimes by those who are insane (e.g., the end result of a life in disobedience to God – See the comments regarding King Zimri in 1 Kgs. 16:18-19), comes as a result of failing to learn to handle the problems in life in the manner in which God revealed that we should. When men handle their problems in ways that displease God, they are unable to cope with them. Some resort to pills, others go insane, and other commit suicide. However, all of them have handled the problems of life in the wrong way.

I am constantly reminded of the statements of Paul that godliness is profitable for this life as well as that which is to come (1 Tim. 4:8). Hence, let us exercise ourselves unto godliness. Though I may not understand why God wants me to conduct myself in a certain way, I trust that His way is best and will resolve to be like what he commanded. This is what God means when He commands us to walk by faith (2 Cor. 5:7). The walk of faith is the best preventive to suicide.

Truth Magazine XXIV: 9, pp. 147-149
February 28, 1980

By Wallace H. Little

In our decades-long fight over the institutional issues, it is interesting to note that little has been said about foster care. I believe it is worth mentioning. We have stressed that all existing orphans in the United States could easily be taken care of, and very adequately so, if Christians would just open their hearts and homes and adopt them. In many instances, this is actually what has happened, demonstrating the poverty and hollowness of the liberals’ claim that if the various orphans’ homes among us are not supported by churches of Christ, the children will starve, or “The Catholics will get them.”

But there is a group of children who for various reasons are not adoptable. These remain in institutions until a family will accept them for foster care. I have no idea how many are involved, but believe that it is not just a few, judging from appeals heard on the radio from time to time, seeking foster parents.

Being a foster parent often calls for greater sacrifice and devotion to the Lord, as well as to the children, than is demanded of adoptive parents. First and foremost, there is the sure knowledge that sometime, the state will come back and remove the child. This means foster parents will experience a heart-wrenching agony, because it takes little for most of these children to endear themselves to the foster parents caring for them. Foster parents have accounted for all but one black child being taken care of by white Christians that I know of. Also, I know one family that has had more than thirty (yes, that’s 30) foster children over the years. Each, in its turn, was removed, and the emotional ties built up were torn apart.

While recognizing there are great rewards from God for those who become foster parents, the heart-aches are also great. In my mind, these “parents” are the real heros of the orphan situation, and worthy of our highest commendation for their unselfish devotion to the care of needy children, in accordance with God’s instructions to “visit” them (see Jas 1:27).

Truth Magazine XXIV: 9, p. 146
February 28, 1980