Truth Magazine

By Evelyn Dahlquist

Without the truth of God, it is impossible to be a Christian (John 8:32).

It means more than simply believing. To be sure one must be a believer (Heb. 11:6; Mark 16:16), but he must have a faith that works by love (Gal. 5:6).

It means submission, obedience, conformity to the will of God and Christ in every relationship in life, in all manner of living (1 Pet. 1:13-16; Jas. 1:22-27).

It certainly includes being a member of the body of Christ  the church  but it includes more than just church membership. One cannot be a Christian, a saved individual, without being a member of the church. God adds the saved to the church (Acts 2:47; Eph. 5:23).

What was the most outstanding trait found in the life of the Savior? It was serving others. Christianity is obeying Jesus and serving others. “Yea, all of you gird yourselves with humility, to serve one another” (1 Pet. 5:5); “. . . but through love be servants one to another” (Gal. 5:13). These teachings are sufficient to enable us to see what God requires of Christians. If we are to be pleasing to God and great in his sight, we must subdue self and render service to others, both friend and foe.

Men think greatness is obtained in some other ways, but it is not so. It doesn’t make any difference what man thinks, because in the final analysis, it will be between God and you. God is the one we’ll answer to and no other. There-fore, we should desire God’s approval in all things.

Happiness comes through giving. Jesus said, “It is more blessed to give than to receive” (Acts 20:35). A person who does not believe this does not believe the Lord.

Giving means more than money. There are more people in need of other things than money. Counsel, encouragement, good cheer, sharing of burdens, and guidance are needed by those around you (Gal. 5:1-2; John 16:33).

“Bear ye one another’s burdens, and so fulfill the law of Christ” (Gal. 6:2), is the best guarantee for happiness in this world.

The life of a Christian in the home brings unity. The secret of unity is “thinking alike.” Paul said, “Let us walk by the same rule, let us mind the same things” (Phil. 3:16).

The life of a Christian in the home brings happiness. To be happy one must be content. “Godliness with contentment is great gain . . . be content with such things as you have” (1 Tim. 6:6; Heb. 13:5-6).

The life of a Christian brings love. Every Christian will imitate God. “Be ye therefore followers of God, as dear children”(Eph. 5:1). And, “God is love” (1 John 4:8, 16).

The life of a Christian gains respect in the business world. It has always been so. Those who are dishonest, respect those who are honest; those who are deceitful, respect those who deceive not. “There is no respect among thieves, but thieves do respect the righteous.”

The life of a Christian gains admiration. All admire one who will stand for that which is accepted by God. Those who yield to the pleasures of sin, admire those who fight against these pleasures.

The life of a Christian gains confidence. Honesty is the one great characteristic that will gain the confidence of others. The believer’s life is a constant training in “honesty.”

The life of a Christian in society gains honest and sincere friends. A Christian will always take heed to Paul’s teachings found in 1 Corinthians 15:33: “Evil companionships corrupt good morals.”

The life of a Christian gives hope to others. A faithful Christian in society is a light in darkness. Christianity gives to society a “hope of a better life” here and in the hereafter.

The life of a Christian shows the purpose of this life: to serve the Creator; to love one another; to help those who are in need; and to cast a light of hope into the darkness of this present generation.

In the conclusion of this lesson, it could be all summed up as this: If you and I would put God first (Matt. 6:33), there would be less need for debating who is the “church of God,” when we shall have become more loving, more unselfish, more humble, more faithful, and purer; when we shall have become enough like Christ to cause men to say (even our enemies), “These people have been with Jesus” (Acts 4:13).

It is not that the truth of Christ is difficult to teach. It is not that the truths which make one a Christian are difficult to learn. But the world’s indifference to God is so compounded when men and women cannot see Jesus in us who are Christians. To know me better ought to remind people more of Jesus, and will do so, if he is in me. “I am crucified with Christ: nevertheless, I live: yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me” (Gal. 2:20).

Guardian of Truth XXXVIII: 12, p. 20
June 16, 1994

By Olen Holderby

The deep craving of the heart is often seen in the songs that we sing; and these, most often, offer scenes of peace  calm and quite moments. Moments to relax, to think, to plan, with a serenity that breeds confidence and hope. We sing about this in the context of roads (On The Jericho Road), valleys (Peace In The Valley), lands (Where We’ll Never Grow Old), mountains (Hilltops Of Glory), and flowers (Where The Roses Never Fade). Gardens often get our attention here. “The Beautiful Garden of Prayer” is often heard ringing in the halls of praises; and, what a calm this can bring to the soul! Then, there is the old favorite that reads, “I come to the garden alone, while the dew is still on the roses; And the voice I hear, falling on my ear; the Son of God discloses. And He walks with me, and He talks with me, and He tells me I am His own. And the joy we share as we tarry there, none other has ever known.” In spite of all this, there is a scene that appears to make an even greater appeal.

Sitting by the river! We sing about the “Home on the Banks of the River,” or, “There Will be Light at the River.” This may be followed with, “Shall We Gather at the River?” Another song begins, “When peace like a river, attendeth my way.” Psalm 23 is, perhaps, the best known, with its, “He leadeth me beside the still waters.” This is not limited to spiritual matters; for we see it in secular writings. One is seen walking through half-knee-high grass toward the river. He reaches the river and finds a shade near its bank; he sits down, with a tree to his back, and calmly tosses pebbles into the quiet stream. Nothing seems to disturb him; he is peacefully thinking, planning, solving the problem that sent him there. And, we expect him to return refreshed and ready to look the devil in the face. Alas, it ’twas not always this way!

“By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion.” But, read on, “We hanged our harps upon the willows in the midst thereof. For there they that carried us away captive required of us a song; and they that wasted us required of us mirth, saying, Sing us one of the songs of Zion. How shall we sing the Lord’s song in a strange land? If I forget thee, 0 Jerusalem, let my right hand forget her cunning. If I remember not thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy”(Psa.137). Their “sitting by the river” was not a calm, peaceful, refreshing moment; but one of bitterness and anxiety. Their weeping was a little on the late side; and, the scene of sadness was brought on by their own conduct.

Some day, my friend, you will be “sitting by the river.” What kind of a scene will it be?

Guardian of Truth XXXVIII: 12, p. 15
June 16, 1994

By Ken Leach

It was a Thursday night and the gospel meeting in Perry, Florida had been well attended by enthusiastic brethren plus many visitors from the community. About fifteen minutes before services began I was standing in the lobby greeting those who had come to worship. As I turned towards the door, there stood the wife of one of the closest friends I have on this earth. They were vacationing in south Florida and had driven some six hours that day to surprise me with their attendance. Immediately I sensed something was not right with Betty as she asked me to step outside. I went to the front porch and there my friend Bob was standing clutching his chest and asking for someone to help him get to a hospital. I immediately went to Ken Cooper (the preacher at Spring Warrior in Perry) and he took off for the hospital with Bob and Betty.

Shaken, I re-entered the building and asked one of the elders if I could say a word to the audience before we began the service. With a deep breath, I began and explained the situation. Aren’t we blessed that God designed the deep breath? Then over one hundred brethren, in one accord, went to our Holy Father in earnest prayer beseeching him to care for our beloved brother. As I now look back on that occasion, I recall a little saying a friend of mine from Texas said one day when he learned that we had a mutual Christian acquaintance … “it isn’t a small world, it’s a big family.” Surely it was evident to me as never before that the “abundant life” of John 10:10 includes a “big family” of brethren who would pour their righteous hearts out for a brother and sister they had never met. I am told that a new feeling of togetherness came to that gathering of saints in Perry, Florida. I am told it did them good. I know it did me and Bob good.

As I talked the other day with my friend who survived the ordeal and is now home in Arizona, he said over and over how the many visits, prayers and phone calls strengthened him. He talked of his and Betty’s plans to travel next year to Florida and meet personally those wonderful Christians in Perry and Tallahassee who “shared the burden.” He spoke of renewed commitment to Christ and a new awareness of the blessings attendant to the “big family.” We shed a tear together when thinking of death, but more than that, over the blessings of being loved by those of like precious faith.

My heart felt thanks to those Perry brethren. You have strengthened me and encouraged me to good works. I am more committed than ever to lend a helping hand. How grand will be the great day when we can surround the throne and sing the new song together.

Guardian of Truth XXXVIII: 11, p. 13
June 2, 1994

By Ron Halbrook

I regret the need for this discussion but am glad to have it with him, knowing his kind spirit. Both of us intend to conduct ourselves as Christians (Matt. 7:12). We hope to promote study, not start a running battle. I am glad to defend the action of the West Columbia church and its elders because our action is authorized by Scripture. With the elders’ permission, I will use some material which they have used in communicating with others on this topic. On behalf of the elders and the whole church, I commend brother Turner for expressing his reservations without bitterness. We are not far apart as we begin our study; may God help us to be even closer together at its end, “for we be brethren” (Gen. 13:8).

Bible Basis for Asking Questions on Current Issue

Anti-literature brethren called literature “creedalistic” and anti-class folks called classes “denominational,” but that did not make it so. Brethren showed such practices were scriptural under the generic authority to teach.Every passage instructing elders to watch, oversee, and guard the church authorizes them to ask questions by generic authority (Acts 20:28-32; 1 Pet. 5:1-4). 1 Timothy 4:1-3 warns about the rise of certain specified issues: “forbid-ding to marry, and commanding to abstain from meats.” That did not mean Paul was unconcerned about other matters, but the Ephesian elders were authorized to ask preachers questions such as:

1. Do you forbid to marry? 2. Do you command to abstain from meats? 3. Do those who forbid to marry depart from the faith? 4. Do those who command to abstain from meats depart from the faith? 5. Does preaching “Jesus Christ, and him crucified” include warning of the departures mentioned above?

Someone may disagree with our elders’ format, timing, wording, or some other judgment, but they are authorized to ask specific questions.

1 John 4:1-6 charged early saints to ascertain what preachers believed about certain false doctrines circulating at that time. Brethren were to “try the spirits” with this test: “Every spirit that confesseth that Jesus Christ is come in the flesh is of God: and every spirit that confesseth not that Jesus Christ is come in the flesh is not of God.” This investigation could include asking a man orally or in writing, “Do you teach that Jesus Christ is come in the flesh?” If he answered, “I teach only the Bible,” a proper response would have been, “What does the Bible say on this specific subject?” 1 John 4 commands all of us to test teachers; the eldership here chose to send out questions as one way to obey that command.

Paul dealt with a specific list of questions and issues which were current in Corinth (1 Cor., chapter noted):

1. too much confidence in preachers (1-4), 2. moral issues such as living in adultery (5), 3. going to law with brethren (6), 4. danger of fornication (6), 5. marriage questions (7), 6. meats offered to idols (8-10), 7. role of women (11), 8. Lord’s Supper (11), 9. disorder in worship by abuse of miraculous gifts (12-14), 10. doctrine of the resurrection (15), and 11. collection on the first day of the week (16).

Brethren were warned not to support teachers who taught different doctrines on any of these matters (1 Cor. 4:6, 17; 14:37;15:33-34;2Cor.6:11-18;11:13-15).Such passages authorize elders to question preachers on their stand on Bible issues at any time. When they ask, we are authorized to “always give an answer to every man that asketh you a reason of the hope that is in you” (1 Pet. 3:15). To ask and answer elders’ questions no more makes a human creed than to ask and answer questions during a debate (Acts 15:2,7; “dispute” definition).

The elders have discussed for years the need to be as careful as possible in our overall program of spreading the gospel and supporting preachers. The questions reflect many such discussions with the elders, although I did the writing, as they often have me do. Most questions relate to divorce and remarriage, such as those the elders asked Don Givens in 1985 (GOT, 7 May 1992). They have agonized over the growing trend for reputable men to waver (Don Givens, Homer Hailey, Lowell Williams, Jerry and Don Bassett, W.L. Wharton, Terry Sumerlin, etc.). PietJoubert has been supported for years because brethren did not ask questions (recent Paul Williams report, South Africa). The use of these questions was the decision of local elders in the work of a local church. A few other brethren have asked for a copy in wrestling with the same problems. Whether they use a similar format is their own decision. We leave local churches to do their own work. There is no brother-hood wide organization, questionnaire, or mechanism for reviewing the work of preachers on a brotherhood basis, just local churches making independent decisions. The bottom line is our elders do not intend to support men who spread dangerous error on divorce and remarriage, or any other form of digression.

Brother Turner, The Elders, and I Agree

Brother Turner, the elders, and I agree that the passages he cited teach that the whole counsel of God is the only standard of truth, excluding human creeds of every kind (2 Cor. 10:12-13; Acts 20:28-32;1 Pet. 3:15; 5:1-4;1 Jn. 4:6; 2 Jn. 9-11). The questions are preceded by the banner,

“What Saith The Scripture? (Romans 4:3),” with a request for information on “what you believe the Bible teaches on a number of matters. Our purpose is not to create a creed, because we recognize that the New Testament itself reveals the pattern of sound words, and we can neither add to it nor subtract from it.” The elders said the list is in no sense “final or exhaustive.” Only the Bible, not these questions, is the “authoritative doctrinal formula,” “standard of ministerial qualifications,” etc. (“creed” definitions cited by Turner). The Apostles’ Creed is so called because that is what it claims to be. Our questions are called nothing more than questions because that is all they claim to be. We fully endorse the quotations from Lard and Campbell upholding the Bible and rejecting human creeds.

Brother Turner, the elders, and I agree:

Did not Jesus, Peter, and other disciples reply to specific questions asked of them (Jn. 4:9; Acts 11:1-3; Matt. 16:13)? Yes, specific situations provoked appropriate questions, and were answered in the light of truth (Matt. 22:230.

The elders explained the specific situation which provoked appropriate questions: “Dangerous error and a spirit of compromise are spreading.” “Preachers whom we have all known and loved in the past have embraced or excused a number of strange doctrines (Heb. 13:9).” Brother Turner wonders why not question only those believed to be “in error.” That is a judgment call; the elders tried to be impartial, and men they thought to be sound are revealing very unsound views in recent years. Can he offer any advice on how elders can ask questions of preachers considered for support without being charged with creed-making?

Brother Turner, the elders, and I agree that 28 questions cannot identify those who fully “walk in the old paths.” The elders spoke in the context of the old paths on the subjects specified, then explicitly said the topics covered are “not…a creed,” not “final or exhaustive,” “because we recognize that the New Testament itself reveals the pattern of sound words, and we can neither add to it nor subtract from it.” As to “fellowship,” the elders refer to financial fellowship, meaning they will not support men “carried about with every wind of doctrine” (Phil. 4:15-16; Eph. 4:14; 2 Jn. 9-11). For instance, the elders will not support men to preach that saints and sinners have different marriage laws, that “abortion-on-demand” is “a matter of personal choice,” or that churches are apostate for providing “the Sunday night communion” (sample questions). Brother Turner will commend the elders for that determination and agree it is scriptural not creedal. The elders do not refuse to support anyone because of a variation in interpreting a question, lack of 100% agreement on every aspect of a subject, or a man’s preference of another format for stating his stand. All those variables occurred without anyone losing his support!

Paul warned of men who “depart from the faith” by teaching “fables and endless genealogies,” “science falselyso called,” “the resurrection is past already,” “forbidding to marry, and commanding to abstain from meats” (1-2 Tim.). He did not mean that those six issues alone are the sum total of the faith, nor that soundness on “the 6” (or “the 28”) is a sufficient “test for orthodoxy,” nor that the only way to depart is by embracing those six errors. “The 6” are “less than the whole truth,” but reflect elements of truth. It could be said, “Men who are drifting would resent and would refuse to answer these six simple questions, but men who uphold the truth are always glad to `give an answer’ speaking `as the oracles of God’ on any Bible subject (1 Pet. 3:15; 4:11).” If someone felt he had a valid reason for not answering, he could offer it. Just as early elders could have asked men about “the 6” without creating a human creed, so can elders today. Hopefully, brother Turner will agree.

The elders asked questions in an effort to avoid creedalism. To support preachers sound on the music issue but not on premillennialism, or sound on those matters but not on institutionalism, or sound on all those subjects but not on divorce and remarriage, is rank creedalism. We agree on that principle. The only question is how to learn where a man stands. The alternative to don’t-ask-don’t-tell and to creedalism is to ask direct Bible questions like our elders did. When to ask, by word or letter, and what to ask, are matters of judgment for each local church. We do not bind our judgment on others, nor wish them to bind a prohibition on us (Rom. 14:1-3). Either extreme is creedalism.

The real danger is not elders asking questions but brethren winking at the unmistakable signs of a new apostasy. Too many brethren are compromising with flagrant error on divorce and remarriage (Matt. 19:9), sectarian and liberal concepts (1 Tim. 4:1-3), unity in doctrinal diversity (2 Jn. 9-11), the positive mental attitude philosophy (2 Tim. 4:1-5), and rampant worldliness (Rom. 12:1-2). We all agree saints must question preachers about these serious dangers but disagree only on when and how. While differing on this one judgment, “we be brethren” in a common cause, not enemies at war with each other (Gen. 13:8; Phil. 1:27).

Guardian of Truth XXXVIII: 11, p. 18-19
June 2, 1994