Truth Magazine

By Jeffrey Asher

The following statement appeared in The Southwest Story (Vol. 23, No. 11), a publication of the Southwest Church of Christ in Amarillo, Texas:

I am anticipating a wonderful day Sunday as we spend a whole hour devoted to the Lord’s Supper. To prepare our minds and bodies for Sunday, the elders have called a church-wide fast. The fast will begin Saturday afternoon and continue until we break the fast with communion Sunday morning. This is a perfect opportunity to share your beliefs about Jesus to your children. I pray that this fast will focus your mind and cleanse your heart for our worship time Sunday. Please include in your prayer time a special request that God opens the doors of opportunity to you to bring a guest for our special Resurrection Sunday service.

The above was written by Brad Small, the new “pulpit minister” at Southwest. The front page of the newsletter contained a large announcement, Day of Prayer and Fasting.

The above is of great concern to me. I believe that it is representative of a progressive departure into denominationalism, characteristic of many Churches of Christ in Amarillo. It is the same behavior that led eventually to the formation of the Christian Church denomination. For the truth’s sake I ask that you read and study with me concerning what the Bible has to say about this matter. Honest hearts will realize that the danger is real.

Where Is Authority?

The apostle Paul taught, “And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by Him” (Col. 3:17). This verse, and many others, teaches the necessity of Bible authority for all that we believe, and practice in religion. We are not at liberty to accept whatever pleases us, or is convenient, or is approved by the majority. Rather, we are limited to “the things that I say” (Lk. 6:46) which are “the will of my Father which is in heaven” (Matt. 7:21).

There are several things in the statement, quoted above, which raise the question, “Where is the authority?” Churches of Christ have long pleaded that men “speak where the Bible speaks and be silent where the Bible is silent” (cf. 1 Pet. 4:11). Where then is the Scripture that authorizes the elders at Southwest to “call” a “church-wide fast” and observe “Resurrection Sunday”?

Biblical authority is established either by direct statement or command, approved example or necessary implication. All that the Bible has to say on the subject *of the Lord’s Supper is found in the following passages of Scripture: Matthew 26:26-29; Mark 14:22- 25; Luke 22:14-20; Acts 2:42; 20:7; 1 Corinthians 10:14-21; 11:17-34. From these passages, there is not found one statement, command, example or necessary implication to authorize the “call” for a “church-wide fast.” There is not one mention, stated or implied, that fasting is either necessary or helpful preparatory to the Lord’s Supper.

Neither brother Small, nor the elders at Southwest, made any effort to show that their “call” was authorized in the Scriptures. We think it strange that preachers and elders do not feel the need to give book, chapter and verse for their practice.

Jesus and Fasting

Did Jesus think fasting, as brother Small does, would prepare our minds and bodies for worship, specifically the Lord’s Supper?

First, consider the context in which the Supper was established (Matt. 26:17,18; Mk. 14:12-14; Lk. 22:7-13; cf. Jn. 13:1-5). Jesus and his disciples were eating the Passover (cf. Exod. 12:3-10). This meal was a religious festival, but nonetheless a meal, consisting of lamb, bitter herbs, unleavened bread and fruit of the vine. It was after they had eaten (Lk. 22:15,20) that Jesus instituted his Supper. Thus, it is evident that a fast is not necessary to prepare to eat the Lord’s Supper.

Neither did Jesus regard fasting helpful as preparation for worship (Matt. 9:14; Mk. 2:18-20; Lk. 5:33-35). The disciples of John asked him why his disciples did not fast. Jesus’ reply was that it was not appropriate for them to fast (Matt. 9:15). Surely, if Jesus was of the same opinion that brother Small is about fasting, i.e., it produces spirituality, then he would have had his disciples fasting (cf. Jn. 13:10). Yet, Jesus clearly taught that fasting did not make men spiritual (Lk. 18:9-14; Matt. 6:16-18), and what one ate had nothing to do with whether or not his heart was defiled (Matt. 15:1-20; 23:25-26).

Jesus taught that men are clean through his word (Jn. 15:3). By it they are sanctified (Jn. 17:17; Eph. 5:26), not through fasting. If we are in need of the forgiveness of sins we are told to “repent and pray” (Acts 8:22), not fast and pray. The spiritual mind is obtained by subjection to the law of the Spirit of Life (Rom. 8:1-14), not by fasting. Jesus exemplified this truth in the temptation when he said, “It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God” (Matt. 4:4). Jesus had been fasting forty days and forty nights, he was hungry, and this is when the Devil came to tempt him. That which Jesus relied upon in this situation was the word of God. Jesus did not tell men that they should fast in order to overcome sin and resist Satan: He said, “It is written.”

Fasting in the Book of Acts

There are several examples of fasting in the book of Acts. With respect to examples one of three things is true: (1) We may do what is exemplified; (2) We must do what is exemplified; (3) We must not do what is exemplified. What is true in this case?

I have found four approved examples of fasting that someone might consider as justifying the elders’ action at Southwest. These are: (1) Saul of Tarsus prior to his conversion (9:9); (2) Cornelius prior to his conversion (10:30); (3) the prophets at Antioch prior to the sending out of Paul and Barnabas (13:2,3); (4) the Christians in Galatia at the appointment of elders in the churches (14:23). However, notice that in not one of these examples is there any association with the Lord’s Supper.

Furthermore, each of these examples represents the private, voluntary devotions of individual Christians. The elders did not “call” the entire church to fast and make an announcement to the public that thev were observing the fast in connection with “Resurrection Sunday” (cf. Matt. 6:16-18). In each of these cases the individuals chose to fast because of the circumstances. Paul and Cornelius were anxious about their salvation. The prophets at Antioch were moved by the revelation concerning the evangelistic efforts of Paul and Barnabas. The Christians in Galatia were responding to the somber occasion of the appointment of overseers. There is absolutely no indication that these saints were fasting in order to prepare themselves to worship God or to eat the Lord’s Supper.

These verses clearly teach that it is right to fast at some time (Matt. 9:15). Yet, in each case the fast comes as a result of the circumstances, and that voluntarily and privately. The indication is that times of sorrow, distress, and occasions of deep solemnity will naturally lead to fasting (cf. Matt. 15:32; 2 Cor. 6:1-11; 11:23-28; 1 Cor. 7:5). However, never do we find such imposed upon the church by the elders as an impetus to spirituality. Nor do we find that such was efficacious to the cleansing of men’s hearts. At the time of their fasting, both Saul and Cornelius were alien sinners who knew they were lost, but did not know what to do to he saved. Once they heard the gospel, obeyed it and were saved they stopped their fasting (Acts 9:19; 10:30). Fasting did not have anything to do with cleansing their hearts, and they did not continue the practice on the way to the Lord’s Table after their baptism.

Fasting and the Law of Moses

Fasting is often times mentioned in the Old Testament. -However, there was only one day appointed by law as a day of fasting, the Day of Atonement (Lev. 26:29-31; 23:27-32). All other fasts observed by those under the Law were either voluntary fasts or those appointed by religious authorities. In either case, they were observed in connection with great occasions of calamity, mourning, or as public demonstrations of repentance in the face of judgment from Jehovah.

To seek justification for the elders to 14call” a “churchwide” fast on the basis that Phinehas, Samuel, Jehoshaphat or Ezra called a “nationwide” fast is to make the same mistake the Christian Church people do regarding instrumental music. They have long contended that David, Solomon and Hezekiah used the instrument in praising God; therefore, we may use the instrument in praising God now. Yet, what they fail to recognize is that Christians are not under the Law (Col. 2:14-17; Eph. 2:11-18; Gal. 3:10-22; Heb. 7:11-19: 8:6-13: 9:15: 10:1-10). If this argument has any merit, then consistency demands that we tolerate every item that some would wish to bring into the worship from the Old Testament (e.g., incense, ceremonial washing, clerical robes, etc.).

However, to call upon Christians to observe such things is to lead them back into the weak and beggarly elements of bondage (Gal. 4:9-11; 5:4). It is to bring us back under the curse of the Law and burden us with the obligation of sinless perfection (Gal. 3:10-12). The consequence of this practice is to frustrate the grace of God (Gal. 5:4; 2:21).

Brother Small and the elders at Southwest are guilty of adopting or promoting numerous other errors in this “call” for a “church-wide” fast. Space will not allow a thorough treatment of them at this time. Yet, we believe that we should encourage you to consider the following. I am prepared to show any that are interested that they are true.

(1) Neo-Asceticism. The idea that fasting promotes spirituality and sin cleansing is contrary to truth and is an example of will worship (Col. 2:18-23).

(2) Observance of Days. The setting aside of 17 March as “Resurrection Sunday” exalts one day above another in violation of Romans 14:5 and Colossians 2:16. It also apes the Catholic and Protestant practice of Easter.

(3) Not eating the Lord’s Supper. Paul said that those who treated the Supper as a common meal ate and drank damnation. Brother Small revealed such a view of the Supper when he wrote, “The fast will begin Saturday afternoon and continue until we break the fast with communion Sunday morning” (Acts 27:33-37; 1 Cor. 11:20-22,27-29).

(4) Conscience Searing. When brethren start turning to external rites and emotional inducements, they begin to sear their consciences (1 Tim. 4:1-3). The conscience is seared when we experience no mental pain at doing wrong and no mental pleasure at doing right. Why call this fast unless some, at least, have lost their enthusiasm for the scriptural observance of this beautiful memorial?

It is my sincere desire to call attention to what I believe is a serious departure from the ancient order and a gross perversion of a beautiful and sacred memorial. There is no desire to make any enemies, only friends who upon seeing the error will be thankful that someone pointed it out. I encourage brethren to discuss these matters with the elders at Southwest and with myself. Let us seek a “thus says the Lord” in all that we believe and do. In this way, and only this way, can we all be pleasing unto God and confident in our hope eternal.

Guardian of Truth XXXV: 14, pp. 436-437
July 18, 1991

By O.C. Lambert

Brethren sometimes lament that the gospel does not seem to be as effective as in ancient times, but I am sure the gospel has the same power and human nature is the same. The cause of failure is in us. Brethren are too anxious to be popular. Business and social matters neutralize the spirit of conquest peculiar to the early church. Now the quest of church leaders is for “good mixers.” A preacher’s success is measured by his ability to get along smoothly with the denominations, or his “super-salesmanship” in enticing attendance and so adroitly applying “the proper method of approach” that the unsuspecting “victim” soon wakes up and finds to his great joy that he has been made a Christian unawares. Regardless of the fancy, finely spun theories of psychology I am certain that the only way to learn how to preach the gospel is to go to the book that “throughly furnishes us to every good work” and see what was preached and how it was preached.

It was not a matter of the best psychology or the most up-to-date method of approach with Elijah, but simply a matter of loyalty to God. Computed by men’s standards Elijah was a consummate failure, and there are thousands of small souls who never made any impression on the world who can very confidently point out the blunders in his methods.

God’s method of approach for Gideon was to go out and tear down the sacred grove of his own father and his neighbors. It is true their anger was aroused and they sought to kill him. We know that he converted his father from heathenism (and probably some of his neighbors) and this was worth more than all the world. If the approach was wrong or the psychology bad, our “salesmanship” brethren will have to charge it up to God!

Josiah burned the sacred things of his father and mother and stamped them to powder. Ezekiel was commanded to “prophesy against” the errors of the people (Ezra 13:2,17). O.C. Lambert There never has been more blistering and withering verbal chastising than was delivered repeatedly by John the Baptist and Jesus to the Scribes and Pharisees of that day (Matt. 3:7; Matt. 23). Contrasted with this the New Testament speaks of false teachers as follows: “Now I beseech you, brethren, mark them which cause divisions and offenses contrary to the doctrine which ye have learned; and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple” (Rom. 16:17,18).

Paul’s instructions to a young preacher reads thus: “Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers. For there are many unruly and vain talkers and deceivers, specially they of the circumcision: Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake” (Tit. 1:9-11). Psychology or no psychology, that is the proper method of approach! Paraphrasing Thayer’s definition of the Greek word here translated “convince” we have: refute, confute, convict, bring to light, expose, find fault with, correct, reprehend severely, chide, admonish, reprove, to call to account, show one his faults, demand an explanation, to chasten, to punish. Other Scriptures of similar import should be noted here.

“And have no fellowship with the unfruitful works of darkness, but rather reprove them” (Eph. 5:11).

“Wherefore rebuke them sharply, that they may be sound in the faith” (Tit. 1:13).

“These things speak, and exhort, and rebuke with all authority. Let no man despise thee” (Tit. 2:15).

“Them that sin rebuke before all that others may fear” (1 Tim. 5:20).

“I charge thee therefore before God, and the Lord Jesus Christ, ‘vvno shall judge the quick and the dead at his appearing and his kingdom; Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables” (2 Tim. 4:1-4).

Many now speak of religious discussions as “dog fights.” Those who engage in religious discussions are lambasted, roasted, and flayed, and these implications, insinuations, and innuendoes condemn Jesus and the Apostles just as much as they do any man now living! When Jesus meant Pharisees and Sadducees, he said, “Pharisees and Sadducees,” but the sweet-spirited ones who venomously criticize the critics would not think of doing such an “unchristian” thing! All this silly sentimentalism is merely an effort of the Devil to dehorn the gospel. The gospel “is the power (Greek: dunamis, from which we get the word dynamite) of God.” It is “mighty through God to the pulling down of strongholds” (2 Cor. 10:4).

Sometimes it is said that the Old Testament said, “Thou shalt not,” but that it is bad psychology and that the New Testament does not say, “Thou shalt not.” If that were true, it would only mean that God made a mistake for fifteen hundred years! But it is not true. Read the 13th and 14th chapters of Romans for a sample of the “Thou shalt not” method of the New Testament! To reprove and rebuke is to say in substance, “Thou shalt not.” I will produce just about as many commands of the New Testament that are stated negatively as can be found in the same number of pages of the Old Testament. But if only one negative statement could be found in the New Testament, away goes the absurd assertion. Paul was chosen to do two things: “to turn them from darkness to light.” To turn men from darkness is just as much the duty of a preacher of the gospel as to turn them to light.

Without all modern inventions of communication and travel, and being compelled to do everything the most expensive and laborious way, Paul could exclaim after a few years that the gospel had been preached “to every creature that is under heaven” (Col. 1:29). By controversy in their own places of worship (Acts 15 and Gal. 2), in the public places (Acts 17:17), and in the other fellow’s place of worship (Acts 6:9; 7:60; 9:20; 13:5,14,41-51; 14:1; 17:1,10,17; 18:4,18; 19:9), they “persuaded and turned away much people” from the false to the true, and, so their enemies said, “turned the world upside down.” A contest of any kind focuses interest, and this is especially true of the contest between false religion and true religion. After a discussion that lasted for two years and three months, in the city of Ephesus (the longest discussion on record) it is said, “so that all they which dwelt in Asia heard the word of the Lord Jesus.” It would have the same effect today. What could Paul have done with amplifiers, radios, and newspapers?

Invariably false teachers, who are feverishly endeavoring to avoid exposure, seek refuge in a perversion of Romans 1:29 and 2 Corinthians 12:20. There, they piously tell us, debating is condemned as one of the worst of sins. Is it not a little strange that they did not find this out until they tried a few times to uphold their doctrines in public discussion? They pervert these passages who make the word “debate” mean “discussing religious questions in public,” for that sort of definition makes malefactors of Elijah, Gideon, John the Baptist, Jesus, Stephen and Paul. “Debating” is condemned but “disputing” was freely indulged in by all the preachers of the Bible; therefore I am very much in favor of disputes! Bigger ones and more of them! Let all Christians learn how to lead their neighbors out of darkness into light, and not confine this matter of teaching to a part of the church sometimes called “preachers.” Why not make every Christian a preacher as in the Jerusalem Church (Acts 8:1-4)? I once helped to tear a big hole in my neighbor’s roof, not because I wanted to harm my neighbor, but because I wanted to do him good. His house was on fire! When a Christian endeavors to discredit his neighbor’s religion, he is attempting to do him a favor, just as if he were rescuing him from a burning building or a sinking ship. A Christian’s love will not allow him to stand idly by and see his neighbor drink poison by mistake.

This, my friends, is the spirit of the New Testament preaching. (O. C. Lambert wrote this material on Nov. 11, 1937, as the introduction to Foy E. Wallace, Jr.’s book of sermons on The Certified Gospel.)

Guardian of Truth XXXV: 14, pp. 428-429
July 18, 1991

By Paul K. Williams

I have noticed some articles in opposition to the practice of applauding speakers in church, articles to which I say a hearty “Amen.” Preaching is not entertainment to be measured by an applause meter.

In South Africa our problem is slightly different; it is that the denominations love to clap in rhythm to the songs. Naturally, denominational practices influence brethren; so we must frequently teach that, just as instrumental music in worship is unauthorized, so also is the “music” of clapping.

I attended a wedding at which a young denominational preacher made a speech. When he stood up he began a song. As he paraded up and down the aisle he first got everyone (except Christians, I am happy to say) clapping, then he got them on their feet stomping. When he began to speak he had the audience so “hot” that they roared “Amen” to anything he shouted.

Just here is a major objection to clapping to the rhythm of songs: It is a method of manipulating the mood of the audience. Frequently the clapping becomes faster and more vigorous as the song progresses, bringing the audience to an emotional “high.” This emotional feeling is thought to be spirituality, so the higher and more often the high can be repeated, the greater the spirituality of the people and the more they are convinced that they are being moved by the Holy Spirit. Yet what they experience is an artificially produced emotional feeling, a feeling which can be duplicated by dancing to rock and roll music. It has nothing to do with spirituality.

The Christian does experience spiritual emotions, deep emotions. Sorrow for one’s sins, grief over the fall of a brother, rejoicing with the angels of heaven over the return of the prodigal, the deep glow of security in the love of brethren, the inexpressible joy when contemplating God’s love for us, the sweet longing for heaven – these are real and precious experiences for every Christian. But they are not artificially induced; they come from real faith and an understanding of the word of God. They do not depend upon exciting circumstances such as clapping or upon mood-inducing actions such as dimmed lights, hand holding and closed eyes.

Several years ago I baptized a devout boy about 14 years old. He became very precious to Helen and me, so when about six months later he became enamored of the preaching of a Pentecostal preacher I was greatly concerned. I attended the tent services to see what was attracting him and was appalled to hear so much error preached in so little space of time! Yet the audience loved it because their mood was influenced by the guitar and organ music, clapping, shouting, and other such things. With difficulty I pried my friend away from that kind of emotionalism. Many months later he told me: “Brother Williams, after I was baptized I thought I had lost something. The excitement had gone out of my religion and I thought I had lost my spirituality. That is what the Pentecostal preacher supplied. But today I understand that he was producing an artificial excitement. Now that I understand the word of God better, I have an abiding excitement, an enthusiasm which I will never lose because it comes from God’s word.” He had learned to tell the difference between manipulated emotions and the emotions which come from faith.

Therefore clapping in rhythm to songs is sinful for two reasons: (1) It is as unauthorized as is instrumental music in worship. Clapping is not singing, and singing is all that the New Testament tells us to do (Col. 3:16; Eph. 5:19). Clapping produces a sound just like the guitar or organ or drum does, but that sound is not singing. (2) It produces artificial excitement which takes the worshipers away from the simplicity of the gospel and the true emotions produced by the gospel. When we rely on anything except the gospel to attract, or convert, or edify people we are sinning against God. The gospel is the power of God to salvation (Rom. 1:16), and it is that which will make us grow (1 Pet. 2:2). If the preaching and practice of that gospel will not attract, convert or hold a person, then other means will not work. Other means will only attract a person to a spurious religion, not to Christ. They will produce a counterfeit spirituality which will prove disastrous in the day of judgment.

Guardian of Truth XXXV: 15, pp. 451-452
August 1, 1991

By Mike Willis

In Philippians 4, Paul gives several exhortations to Christians which provide principles for living which result in the Lord’s “keeping our hearts and minds” (4:7). In studying these exhortations, I am emphasizing the theme that these principles provide for good spiritual health in the most bleak circumstances.

In the previous two articles, I presented material on the Christian’s obligation to “rejoice in the Lord” and to “let his moderation be known to all men.” A reason is given for this in the latter half of v. 5 – “The Lord is at hand.”

The passage cannot be understood to teach that Jesus’ second coming was imminent in the days of the apostle Paul. This cannot be so for the following reasons: (a) The apostle wrote under inspiration. The Holy Spirit did not reveal that Jesus’ second coming was imminent and then allow 2000 years to pass before he came. To so understand the passage is to charge that the Bible has errors in it, thereby undermining inspiration. (b) Elsewhere the apostle Paul foretold that a great apostasy would occur before the second coming (2 Thess. 2:23). That apostasy had not occurred by the time of the writing of Philippians.

There are two understandings of this passage which do make sense and both of which are necessary for good spiritual health.

I. Live with the awareness of the Second Coming.

The passage can be interpreted to say that the Lord’s second coming is “at hand.” This interpretation of the passage ties to the previous exhortations as a motive for “rejoicing in the Lord” and “letting your moderation be known to all men.”

In order to live pleasing to God, one must ever be aware that the second coming of Christ could occur at any moment. The first century writers, like us today, spoke of the Lord’s second coming as if it could occur at any moment, although they did not know the day or hour of Jesus’ coming (Matt. 24:36). They spoke as if they might be alive when Jesus comes again (1 Cor. 15:51; 1 Thess. 4:15), the same as all living men speak. They also recognized the possibility of their dying before he came (Phil. 1:23; 2 Cor. 5:1-10). Not knowing which would occur, the first century saints were exhorted to be ever ready for the Lord’s coming.

Jesus gave several parables designed to teach the lesson: “Watch therefore: for ye know not what hour your Lord doth come” (Matt. 24:42). Following this statement he gave the parable of the foolish virgins, concluding with the statement, “Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh” (Matt. 25:1-13). Then followed the parables of the talents (Matt. 25:14-30) and the separation of the sheep and goats (Matt. 25:31-46).

In the parable of the two stewards, Jesus warned about the danger of thinking that the Lord’s coming was long delayed. He said,

And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season? Blessed is that servant, whom his lord when he cometh shall find so doing. Of a truth I say unto you, that he will make him ruler over all that he hath. But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken; the lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers. And that servant, which knew his lord’s will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more (Lk. 12:42-48).

Having a constant awareness of the Lord’s second coming will influence the choices we make in life. Peter spoke of the Lord’s coming as a thief in the night and then said, “Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless. . . . Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness” (2 Pet. 3:14,17).

Good spiritual health requires that we live always aware that the Lord’s second coming could occur at any moment and, therefore, we should always be ready for that coming.

II. Live with an awareness that the Lord is near.

A second understanding of the phrase “the Lord is at hand” (eggus, near) is to recognize that the Lord is always with us and near us. This understanding has the same teaching as Psalm 145:18 – “The Lord is nigh unto all them that call upon him, to all that call upon him in truth” (Psa. 145:18). Christians know that the Lord has promised to be with us always (Matt. 28:20). There is no problem we face but that he is there to help us through it. We are aware that “he careth for you” (1 Pet. 5:7).

This understanding of the text has the advantage of tying to the following context. We can cast our burdens on the Lord because he is near to us and we are dear to him (Phil. 4:6).

Certainly we should live with the awareness that the Lord is ever near us. He will be ever present to help us through the trials and afflictions which come to Christians, providing us with sufficient grace to endure what lies before us (2 Cor. 12:9). Charles Spurgeon wrote, “He does not leave praying men, and men who confess his name, to battle with the world alone, but he is ever at their side” (The Treasury of David V11:358). Paul certainly was aware of the Lord’s presence as he stood trial before Caesar, for he wrote, “At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge. Notwithstanding the Lord stood with me, and strengthened me” (2 Tim. 4:16-17).

The Lord promised, “Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee. So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me” (Heb. 13:5-6).

Good spiritual health requires that I have this awareness of the Lord’s ever present help in the face of trials and tribulations.

Guardian of Truth XXXV: 15, pp. 450, 470
August 1, 1991