Truth Magazine

By Mike Willis

Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing. For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death. For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter (2 Cor. 7:9-11).

One of the most neglected subjects in preaching is repentance. Understanding the true nature of repentance helps us clean sin out of our own lives and recognize when a brother Has truly repented so that we might forgive him. Because repentance is not understood, some have been baptized without being saved. They have gone into the water a dry sinner and come out a wet sinner. No transformation occurred in their lives which might be compared to a new birth, the laying aside of the man of sin, that one might walk in newness of life. Because this subject is sometimes neglected, we want to study repentance.

The Sorrow of the World

Our text speaks of a “sorrow of the world” which worketh death. There are a number of sorrows in this world – loneliness, depression, physical suffering, etc. However, the “sorrow of this world” which is under discussion in this chapter is related to sin. This world’s sorrow for sin is tied to physical and temporal consequences of sin. The sorrow of the world which is related to sin (1) has no shame or grief for the cause of the sorrow, (b) has no reformation of life tied to it (it will continue to sin so long as it can protect itself for sin’s consequences), and (c) can never eradicate sin.

There are several Bible examples of men who showed only a sorrow of this world for their sins. Cain was only concerned that men would kill him for having murdered his brother Abel, so he said, “My sin is greater than I can bear” (Gen. 4:13). King Saul was only concerned for what his subjects thought of him when he disobeyed God by not killing Agag and not destroying all of the cattle. When Samuel rebuked him, he said, “I have sinned, yet honor me now before the elders of the people” (1 Sam. 15:30). Judas regretted his betrayal of Jesus but went and hung himself rather than truly repenting of his sin.

The sorrow of the world is worthless when fighting against sin. Although our heart feels compassion for those who are suffering the ill effects of their own sin, we need to distinguish true repentance from the sorrow of this world. The drunk who is crying in his beer is only suffering the sorrow of this world; he has not repented.

Godly Sorrow Works Repentance

True repentance stems from godly sorrow. Sin is related to God. James Hastings wrote,

We are all of us quite ready to say, “I have done wrong many a time”; but there are some of us who hesitate to take the other step and say, “I have done sin.” Sin has for its correlative God. If there is no God there is no sin. There may be faults, there may be failures, there may be transgressions, breaches of the moral law, things done inconsistent with man’s nature and constitution, and so on; but if there be a God, then we have personal relations to that Person and His law; and when we break His law it is more than crime; it is more than fault; it is more than transgression; it is more than wrong; it is sin (Great Texts of the Bible: 2 Corinthians 246-247).

True repentance stems from the recognition that God has a law which has been disobeyed. The sinner recognizes that his sin has been an affrontal to God. When man sins, he has doubled up his little fist in the face of God and refused to obey his will. For true repentance to occur, there must be the recognition that the sinner has sinned against God and caused him grief (Eph. 4:30; Gen. 6:6).

We understand how sin grieves the heart of our fellow man against whom we have sinned. An unfaithful husband causes untold grief to his wife, children, parents, and brethren. He also grieves God (Eph. 4:30). Even as this sinner apologizes to and asks the forgiveness of his loved ones against whom he has sinned, he also must seek the forgiveness of God against whom he has sinned.

This godly sorrow for sin works repentance. Repentance is not merely sorrow for sin or the determination to make restitution. It is that change of mind which leads to a reformation of life. Jesus illustrated repentance in the parable of the two sons:

A certain man had two sons: and he came to the first, and said, Son, go work to day in my vineyard. He answered and said, I will not: but afterward he repented, and went. And he came to the second, and said likewise. And he answered and said, I go, sir: and went not. Whether of them twain did the will of his father? They say unto him, The first. Jesus said unto them, Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you (Matt. 21:29-32).

True repentance occurred when that rebellious son who said “I will not” changed his mind and went to do his father’s will.

The Effects of True Repentance

True repentance changes one’s conduct. In the specific case which Paul had in mind when he wrote 2 Corinthians 7:10, a man had taken his father’s wife (1 Cor. 5:1-11). The church, rather than withdrawing from the incestuous son, continued to receive him into their fellowship. Paul wrote 1 Corinthians 5, instructing the church to withdraw from the sinful brother. The church obeyed his instructions and the man repented of his sins. Earlier in 2 Corinthians, Paul instructed the church to receive back and forgive the penitent brother (2 Cor. 2:5-11). In the section before us, he explains the specific thing which the Corinthians did in repenting of the conduct toward the erring brother. The New International Version translates v. 7 as follows:

See what this godly sorrow has produced in you: what earnestness, what eagerness to clear yourselves, what indignation, what alarm, what affection, what concern, what readiness to see justice done. At every point you have proved yourselves innocent in this matter.

Notice the steps which true repentance takes.

1. Carefulness. This is opposed to the previous indifference which had been manifested toward the sin. When men truly repent, the time for a careless attitude toward their sin is past.

2. Clearing of yourself. This is opposed to the previous conniving and hiding of sin. True repentance renounces its sin. There is no doubt about one’s attitude toward his past conduct; the penitent man wants to clear himself about the matter.

3. Indignation. The mind ceases to tolerate sin and begins to show righteous indignation toward it. The church at Corinth had previously tolerated sin, become puffed up about it, and showed no mourning (1 Cor. 5:1-2). When repentance occurs, one shows righteous indignation toward sin.

4. Fear. With true repentance there is fear of God’s divine wrath and fear that one might stumble into sin again.

5. Vehement desire. There is desire for restoration of peace with God, inner peace, and peace with one’s fellow man.

6. Zeal. With true repentance there is zeal in pursuing the right course, correcting wrongs done, and otherwise bringing oneself back into the way of righteousness.

7. Revenge. A penitent person recognizes that his sin has been an act of injustice; he therefore is anxious to see justice restored.

Truly penitent sinners are anxious and ready to clear themselves. Recognizing the traits of genuine repentance, we also see that true repentance has not occurred when:

1. One only confesses his sins because someone exposed them. Men sometimes have trouble knowing whether or not genuine repentance has occurred when fornicators and adulterers carry on their secret affairs for months without making any effort to repent. Then when they are exposed, they reluctantly make a public confession. Genuine repentance can occur in such cases, as it did with King David (2 Sam. 12). The obligation of love is to give the penitent brother the benefit of the doubt (1 Cor. 13:7).

2. One evades admitting his sin. Some are unwilling to use the words which the Bible uses to describe their conduct. They want to say that they have made a mistake, an error, used poor judgment, and other non-condemning or less self-indicting words, but they do not want to say, “I have stolen from my brother,” “I have committed adultery,” etc.

3. One lies about his sin and the people whom he has hurt to make his case look less self -incriminating.

4. One makes general acknowledgment of sin. Sometimes brethren who are unwilling to say what they did that was wrong make a general confession that says, “I have not been as faithful as I should have been.” This leaves brethren unclear about what they have repented of. Only one’s conduct after his confession can answer the questions which brethren have about his repentance. Penitent sinners could make things easier on themselves by openly confessing their sins!

There are several Bible examples of true and genuine repentance. The prodigal son left no question about his repentance. He forsook his riotous living, wasting his money on harlots, and returned to his father’s house saying, “I have sinned against heaven, and before thee, and am no more worthy to be called thy son: make me as one of thy hired servants” (Lk. 15:19). The Jews on Pentecost who recognized their sin cried out, “Men and brethren, what shall we do?” (Acts 2:38) The Ethiopian eunuch, recognizing that he was lost, asked, “What doth hinder me to be baptized?” (Acts 1:36)

Conclusion

Robert S. Arnold wrote these words in the song “Did You Repent, Fully Repent?”:

Did you repent, fully repent of your past sins, friend,

When you confessed his name on high?

Did you believe, fully believe on his great name then,

Or was a doubt, treacherous doubt, lingering night?

Did you obey all of the way what he commanded,

Things in his word we’re told to do?

Did you confess, fully confess Jesus the Savior,

Did you repent, did you believe all the way through?

Guardian of Truth XXXVI: 8, pp. 226, 246-247
April 16, 1992

By Jerry Crolius

Was Jesus Created?

The Jehovah’s Witnesses teach that Jesus Christ, from the beginning, was a creation of God – an angel of the highest order, Michael the Archangel. Jesus Christ, they teach, was actually Michael recreated in human form by God. Then, upon ascending into heaven as a recreated spirit being, Jesus Christ resumed his heavenly position as Michael.(1)

For “proof” that Jesus is Michael, the Witnesses use a series of Bible passages that supposedly connect Jesus and Michael in purpose and action: Jude 9, cf. 1 Thess. 4:16; Dan. 10:13, cf. Isa. 9:6; Dan. 12:1, cf. Matt. 24:3,21,30; Rev. 12:78, cf. 1 Jn. 3:8.(2) Maurice Barnett says, “The Witnesses simply quote the passages and assert that they are the same; it is all assumption.”(3)

It is certain that if Jesus Christ is Michael the Archangel, then he is not Deity. However, if Jesus is not a created being, then he has always existed and, by definition, must be Deity. For proof that Jesus was not Michael the Archangel, consider Hebrews 1:5:

Unto which of the angels said he at any time, “Thou art my Son, this day have I begotten thee?”

Moreover, Hebrews 1: 13 asks,

But of which of the angels hath he said at any time, “Sit thou on my right hand . . . ?”

As Barnett notes, “the rhetorical question asked here demands an answer of none.”(4) Ted Dencher, in offering Hebrews 1:5, notes that this clear refutation from Scripture “seems not to bother the Watchtower.(5) Let the writer of Hebrews 1:8 explain who Jesus is:

But about the Son he says, “Your throne, O God, will last for ever and ever, and righteousness will be the scepter of your kingdom.”

Originally, this passage in Psalm 45:6 was written about Jehovah. The writer of Hebrews says it was about Jesus. Jesus is not an angel; he is Deity!

The Witnesses say that Jesus is the “only one whom God Himself created directly without the agency or cooperation of any creature.”(6) They argue that Jesus is referred to in the Bible as “the only-begotten Son of God” (Jn. 3:16), “the beginning of the creation of God” (Rev. 3:14), and “the firstborn of every creature” (Col. 1:15). Here is their explanation:

Thus he is ranked with God’s creatures, being first among them and also most beloved and most favored among them. He is not the author of the creation of God; but after God created him as his firstborn Son, then God used him as his working Partner in the creating of all the rest of creation.(7)

Seekers of truth will discover in the following paragraphs that, instead of using the Bible’s definitions, the Witnesses have provided their own definitions to the terms “only begotten,” “firstborn,” and “beginning.” We are interested only in Bible definitions derived from word usages, parallel passages, and contextual considerations. Let the Bible define what these terms mean. You will see that these terms have nothing to do with Jesus being a creation of God.

“Only Begotten Son”

John 3:16 describes Jesus as “the only begotten Son” which means, according to the Witnesses, that Jesus was born of God, i.e., created by God, and is therefore not eternal.(8) But “only begotten” is defined by Bauer’s Greek Lexicon as “unique (in kind) of something that is the only example of its category.”(9) Therefore, the term “only begotten” as applied to Jesus in John 1: 14,18 and John 3:16,18 is a statement of position, not origin.

Indeed, scholars are now in agreement that the idea of “begettal” is absent from the Greek word for “only begotten.” It was once thought that the Greek word monogenes was a combination of mono (only) and gennao (to beget), but now scholars agree it is actually a combination of mono and genos (class, kind). Although the NASB still has “only begotten” in the text of John 3:16, it supplies a footnote in the margin “unique, one of His kind. ” The NIV reflects the agreement among scholars in its translation of John 3:16: “For God so loved the world that he gave his one and only Son. . .”

Thus, Maurice Barnett points out:

In Hebrews 11: 17, referring to Abraham, “yea he that had gladly received the promises was offering up his only begotten son,” Isaac was not his only son, nor was he the eldest. Ishmael was born before Isaac. . . . Isaac, however, occupied the position of first-born, and claimed title to the Only Begotten because he was the one of promise and purpose. The same is true in regard to Jesus. He came uniquely by promise with the purpose of human redemption.(10)

Therefore, Jesus is the “only begotten Son,” not in the sense that he is the only being created by God himself, but in the sense that he is the one and only Son of God, unique in kind, purpose, and position. The Witnesses have nothing in this term to indicate that Jesus had a beginning and thus is not eternal.

“Firstborn Of Every Creature”

Colossians 1:15 speaks of Jesus as “the firstborn of every creature,” which the Witnesses say means that Jesus was the first and only spirit being created directly by God and that he was created before all other things.(11) However, Colossians 1:15-17 gives its own explanation of what “firstborn” means:

And he is the image of the invisible God, the firstborn of all creation. For by him all things were created… And he is before all things, and in him all things hold together.

As Brumback notes,

It is not said that he is the first creature, but that he is the firstborn of every creature. It is not said that he was created before all things, but that he is before all things.(12)

If you have a New World Translation (the Witnesses’ official Bible), notice that the Witnesses insert “other” into the phrase “by him all things were created.” But there is no Greek word for “other” in this text. In fact, this addition to God’s Word is completely unjustified. The Witnesses add “other” into the text to emphasize their doctrine that Jesus was created first, before all other things.

Now consider the main thought of Colossians 1:15-18. Paul is stating that Jesus Christ is the pre-eminent one first above all things. He is the image of the invisible God; he is before all things; he created all things; in him all things hold together,- he is the head of the church. He is the firstborn of every creature not because he was created first, but because he is of a higher position than any creature; he is also the firstborn from the dead because he is of a higher position than any who will ever be resurrected.

The Witnesses should take note of the term “firstborn” as it is used elsewhere in the Bible as a statement of position, For example:

a. Firstborn of death – the most fatal, deadly disease (Job. 18:13).

b. Firstborn of the poor – pre-eminent in poverty (Isa. 14:30).

c. Israel myfirstborn – pre-eminent in purpose (Exod. 4:22).

d. Make him the firstborn – highest, etc. (Psa. 89:27).

e. Firstborn ones – all the saved in the church of Christ (Heb. 12:23).

f. Jesus thefirstborn among many brethren (Rom. 8:29).

g. Firstborn of the dead (Rev. 1:5).

In the case of Hebrews 12:23, the plural use of “firstborn” is significant because it illustrates that “pre-eminence of position” is the primary meaning of the word. If “first born” means “first created” as the Witnesses claim, then we have the impossible situation of all saved people being born first into the church. Which one was born first? However, when we understand the biblical definition of “first-born” we see the truth. All saints are in an exalted position because they are heirs of salvation, Thus they are called “the church of the first-born ones.” Again the Witnesses have nothing in this term to indicate that Jesus had a beginning and thus is not eternal.

Beginning of the Creation of God

Revelation 3:15 describes Jesus as “the beginning of the creation of God,” which the Witnesses say proves that Jesus had a beginning and is therefore not eternal.(13) However, the phrase refers to Jesus as the origin of God’s creation, not the first thing created. All things were made by Jesus, so ht is the beginning (origin) of God’s creation. This clear truth is presented in John 1:3-10 and Colossians 1:15-18. Jesus uses this phrase about himself in Revelation 3:14 to teach that he deserves glory and honor as the Creator. This is the only contextually and grammatically sound interpretation.

The scholarly support for this definition of arche is overwhelming, Thayer defines arche as used in Revelation 3:14 as “that by which anything begins to be, the origin, active cause.”(14)Arndt and Gingrich say that in Revelation 3:14 the meaning of arche is “the first cause.”(15) A.T. Robertson says that in Revelation 3:14 the meaning is “not the first of creatures, as the Arians held. . ., but the originating source of creation through whom God works.”(16) Once again the Witnesses have no basis to conclude that Jesus had a beginning and thus is not eternal.

Endnotes

1. Your Will Be Done on Earth (New York: Watchtower Bible and Tract Society) 316.

2. Make Sure Of All Things, (New York: Watchtower Bible and Tract Society), 1953, rev. ed., 288.

3. Barnett, Maurice, Jehovah’s Witnesses I: Sec. 11 of 2 vols., (privately published, n. d.) 18.

4. Ibid.

5. Dencher, Ted. The Watchtower Heresy versus the Bible (Chicago: Moody Press) 26.

6. Aid To Bible Understanding (New York: Watchtower Bible and Tract Society) 1254.

7. Let God Be True (New York: Watchtower Bible and Tract Society) 35.

8. Aid To Bible Understanding.

9. Bauer, Walter, A Greek-English Lexicon of the New Testament. Trans. W, Arndt and F. Gingrich (Chicago: Univ. of Chicago Press) 527.

10. Barnett 16.

11. New World Bible Translation Committee, New World Translation of the Greek Scriptures (New York: Watchtower Bible and Tract Society, rev. ed. 1971) 589.

12. Brumback, Carl, God In Three Persons (Cleveland: Pathway Press) 117.

13. Barnett 15.

14. Thayer, Joseph Henry (ed. and trans.), A Greek-English Lexicon of the New Testament, corrected edition (New York: American Book Company) 77.

15. Bauer, Walter 112.

16. Robertson, A.T., Word Pictures In The New Testament VI:321.

Guardian of Truth XXXVI: 8, pp. 232-233
April 16, 1992

By Stan Cox

In our last article, we discussed the first of three questions concerning the office and authority of elder. The question answered was, “Who are elders?” Remember that Charles Holt and other writers for The Examiner magazine believe that the term signifies any older Christian. They deny that the office of an elder exists. That discussion naturally leads us to the next question . . . What is the role of elders?

As I initially began preparation for my presentation at the “Truth and Freedom Forum,” I thought I would get a representative quote from The Examiner to contrast our positions concerning the role of elders. It became obvious that it would be impossible to so do. They don’t believe the work exists. They don’t accept that elders are anything other than older Christians, therefore they can’t delineate a specific role for them. Of course, the New Testament can, and it does. Let us quickly read some passages which define the role of the elder in the local congregation.

First, Acts 20:28-31, “Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which he purchased with his own blood. For I know this, that after my departure savage wolves will come in among you, not sparing the flock. Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves. Therefore watch, and remember that for three years I did not cease to warn everyone night and day with tears.” This is a record of Paul’s instructions to the elders of the church at Ephesus, as he met with them in Miletus. Here he tells them to shepherd the church of God. The extent of their authority in this matter is also indicated as he instructs them to take heed to all the flock among which the Holy Spirit has made them overseers. They were also exhorted here to watch and protect the flock,

Another passage which is helpful in defining the elder’s role is 1 Peter 5. Begin in verse 1. “The elders who are among you I exhort, I who am a fellow elder and a witness of the sufferings of Christ, and also a partaker of the glory that will be revealed: shepherd the flock of God which is among you, serving as overseers, not by constraint but willingly, not for dishonest gain but eagerly; nor as being lords over those entrusted to you, but being examples to the flock; and when the Chief Shepherd appears, you will receive the crown of glory that does not fade away.” Once again the terms “shepherd” and “oversee” appear, as well as the instruction to be examples to the flock. Titus, chapter 1, beginning with verse 7, “For a bishop must be blameless, as a steward of God, not self-willed, not quick tempered, not given to wine, not violent, not greedy for money, but hospitable, a lover of what is good, sober minded, just, holy, self-controlled, holding fast the faithful word as he has been taught, that he may be able, by sound doctrine, both to exhort and convict those who contradict. For there are many insubordinate, both idle talkers and deceivers, especially those of the circumcision.” Of course, this is a list of qualifications, but contained in the list is at least a partial description of the elder’s work: To serve as a steward of God; To hold fast the faithful word as he has been taught. To exhort and convict those who contradict; the insubordinate, both idle talkers and deceivers. Titus 1:13 says to, “Therefore rebuke them sharply, that they may be sound in the faith.” Contained in the list of qualifications found in 1 Timothy 3, is the explanation that elders must be able to rule their own house well, and then he indicates the reason why in verse 5: “for if a man does not know how to rule his own house, how will he take care of the church of God?” So we can see here that God expects elders to “take care of the church of God.”

Finally, 1 Timothy 5:17. Here Paul states, “Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine.” This is another very simple statement. That elders are to rule. Those who rule well are even to be supported materially as they labor, which is another sore spot with Holt and his group. But again Paul is clear in his statement. God expects elders to rule in the local church.

The Examiner writers use misrepresentations, and untrue statements in an attempt to gain sympathy for their ungodly cause. Representative of this is the following quote from the January 1989 issue, this time from the pen of Dusty Owens. He falsely attacks godly men serving and doing the work of elders by saying the following:

“The majority of those called ‘elders’ are ‘apt’ not to teach instead of being able to teach the word. Most cannot ‘convict the gainsayer,’ as is required of them (Tit. 1:9). But, have no fear, they will take care of these little inadequacies by bringing in the professional preacher, who has been to one of ‘our schools’ and who is properly trained and is qualified for this kind of work. It matters not that God placed these responsibilities upon the shepherds, they will discharge them by proxy! They will hire someone to do their work for them while they busy themselves looking after things like bank accounts, church buildings and parking lots (and don’t forget the thermostats and door locks).”(1) This is what I mean when I say that these writers for The Examiner are vindictive and deceitful. What I have just quoted is simply not true. It does not describe the hundreds and hundreds of godly men that serve their God in this capacity. It is not representative of the position that I and brethren throughout the world take concerning the need for men to serve in the work of oversight. And to say the concept of the Lord’s church and the work of elders which I described leads to such practices is to say something totally false! Now once again, I don’t know Dusty Owens personally, and I do not know his motive or his heart, but one thing I do know is that when he states that most elders make up a “glorified finance committee,”(2) he is accusing godly men everywhere of something that is simply not so!

I have simply shown, from the scriptures cited, that God has given certain qualified, appointed men an important work to do. This work is in the realm of spiritual oversight and care for the local congregation. Holt and his followers deny this to be true. In our next article we will deal with the question, “Do elders have authority? “

Endnotes

1. The Work of Shepherding,” The Examiner, Vol. IV, No. 1 (January, 1989), p. 7.

2. Ibid.

Guardian of Truth XXXVI: 8, pp. 229-230
April 16, 1992

By Bobby Holmes and Ron Halbrook

The plight of the saints meeting in Sturgis, Mississippi has been described in two articles published during the summer of 1991. The deed for this small church’s building and property had been kept in the name of the larger Lee Blvd. church in nearby Starkville, a liberal church. The Sturgis church had earlier been placed under the oversight of Lee Blvd. but had learned the truth about the autonomy of the local church and requested that the deed to their property be turned over to them, in keeping with the Scriptures. Instead, Lee Blvd. offered to sell the Sturgis church their own property (!). Rather than go to law, Sturgis obtained the help of brother Thomas D. Keenum, Sr. (an elder and a lawyer) of Booneville in an effort to meet Lee Blvd. on middle ground by offering about half of the $35,000.00 which Lee Blvd. demanded. But while these negotiations were in process, the Lee Blvd. elders signed the Sturgis deed over to the Hwy. 82 church in Starkville. The Hwy. 82 church then offered to sell the Sturgis church their own property (N), but while Sturgis was in the process of raising the $17,000.00 agreed upon, Hwy. 82 sold the property to a denomination for $2,000.00 more (!!!).

The saints in Sturgis lost their property but not their faith in God. They have continued to meet and to worship the Lord in an abandoned service station and bus stop. In the meantime, the response of brethren all around the country to our previous appeals for help in getting a new meeting house for the Sturgis church has been most encouraging. About $20,000.00 has been given by individual Christians to the building Fund. Brother David Haley, an architect in Dallas, Texas, donated his efforts to prepare a set of building plans. Bobby Holmes visited the Sturgis brethren in October of 1991 and found them in good spirits. They approved the building plans. David McCarter of the Sturgis church and Bobby Holmes located an excellent piece of property which the owner was willing to sell for $2,400.00.

The Strugis brethren plan to press forward step by step with the help of God and faithful brethren. The land has been surveyed, a title search done, and other legal work completed to get a clear deed in the name of the church in Sturgis. Brother Keenum is donating his time and legal expertise to complete those steps. Brother Clark Buzbee, evangelist for the sound church in Starkville, has made himself available to help in every way he can. The foundation of the building along with the plumbing and septic tank will be contracted out; brother Buzbee will look after that phase of the work. Brother David McCarter and others at Sturgis will take care of such things as getting a water line from across the road onto the property, getting a culvert in place to allow access to the property, and getting the dozer work done.

As soon as possible, a week will be set aside this spring to construct the building with the help of volunteers who wish to contribute their talents, time, and abilities. By the time this report appears in print, or shortly thereafter, the week will have been selected. Those who are interested in participating should contact Bobby Holmes (214-227-1119 or 298-4466) or Ron Halbrook (409-345-3818 or 345-2501).

The Strugis brethren not only thank God for sustaining them in the midst of their trials but also wish to thank brethren far and wide for the prayers, moral support, and the money which have been offered on their behalf. By diligently shopping around on bids and estimates, and taking into account donated labor, it will be possible to complete the new Sturgis meeting house if another $5,000.00 can be raised. Please remember that these brethren are doing everything possible to help themselves and are not asking us to do anything which they can do for themselves. Though very poor financially, they are rich in faith and willing to suffer and make every sacrifice possible to obey the Lord. They have already demonstrated that godly and faithful character by the things which they have endured.

Those who wish to help financially in completing this effort, already so near to completion, may send donations to Sturgis Church of Christ Building Fund, P.O. Box 418, Booneville, Miss. 38829. Your contribution will be tax deductible. More importantly, it will be blessed by God and will result in many thanksgivings unto his throne in heaven.

Guardian of Truth XXXVI: 8, p. 234
April 16, 1992