Truth Magazine

Brother Olen Holderby, a faithful evangelist in Alameda, California, gave me a copy of a guideline for selecting a preacher which had been drawn up for use in a local church. Brother Holderby withheld the identity of the church involved. It is not germane to our purpose, so we shall pass it along and make a few observations.

Things of Interest in a Prospective Preacher for the Church In . . .

1. Member of the Lord’s Church
2. Good References

3. Resume Should Be Provided

4. Good Pulpit Speaker

A. Simple Speaker

B. Capable in Presentation

C. Comfortable

D. Shows Good Preparation

E. Know the Truth and Presents it Well

F. Energetic

5. Interested in Beginning Cottage Classes

A. In Addition Has Demonstrated Himself as a Capable Teacher

6. Good Reputation

7. Has a Sincere and Strong Desire to Serve the Lord

8. Has Experience in Young People’s Classes

A. As a Teacher

B. Some Suggested Subject Matter

9. Has a Good Outlook on the Following Items:

A. Visiting Those Who Have Fallen Away

B. The Potentials for this Congregation

C. Working with the Group Here In . . .

D. Has a Desire for the Work In . . .

10. Is Ready to Work with the Group (as the group should be ready to work with him and his family)

11. Has a Desire to Teach the Word of God by Scriptures and Not By Man Made Design

12. An Individual Who Does Not Feel as Though Divorce and Remarriage Is a Platform for the Lord’s Church

13. One Who Loves the Lord and Does His Will

14. In General, a Man Around the Age of 45-50 Years

Observations And Reflections

First, since divorce and remarriage are not to be considered as “A Platform for the Lord’s Church,” it will help us to know what a “platform” is. Webster says it is “a declaration of the principles on which a group of persons . . . stands.” If the preacher should not feel that marriage and divorce is one of “the principles on which” the church, “the pillar and ground of the truth” stands, should the elders, deacons, and brethren “feel” the same? If gospel preachers can “feel” Matthew 5:32; 19:9 are not part of the principled platform and pattern of the truth on divorce and remarriage, how do we deny the Baptist preacher the right to “feel that baptism is not part of the platform for salvation” (Mark 16:16; Acts 2:38; 22:16)? I thought we were to walk by faith, not by feeling (2 Cor. 5:7).

Second, if one should critically comment on the guide- lines above, would he be violating that local church’s autonomy? If “yes,” must he remain mute and not question item number “12”? If “no,” how do we qualify an issue to see whether or not criticizing it will result in a violation of a church’s autonomy — music in worship, premillennialism, institutionalism?

Third, if an “Individual . . . Does Not Feel as Though Divorce And Remarriage Is a Platform For The Lord’s Church,” may he also feel the same about homosexual marriages and polygamy? If he “Does Not Feel as Though (Homosexuality And Polygamy Are . . .) Platform(s) For The Lord’s Church,” should he be regarded as a “prospective preacher”? If not, why the one and not the other?

Too, along this same line, what shall we say about social drinking, dancing, immodest apparel, gambling, “and such like”? Is “An Individual Who Does Not Feel as Though Opposition to Social Drinking Is a Platform For The Lord’s Church” a prospective preacher?

Fourth, just how does one who “Knows the Truth and Presents it Well” (qualification # 4E) avoid the truth and application of Matthew 5:32 and 19:9? If one “knows the truth”; namely, that “whosoever shall put away his wife, except it be for fornication, and shall marry another, commiteth adultery,” shall he be permitted to “present it well,” or not at all?

If a couple in an unscriptural marriage (as per Matt. 5:32 and 19:9) should present themselves for membership in that local church, would their petition be a “platform” for reception or rejection? Would the preacher who “Knows the Truth and Presents it Well” be allowed to do so? (What if a well-known preacher who endorses the marriage of the couple living in adultery were preaching that morning? Could the brethren accept their widely known brother but reject the couple who practices what he preaches?)

Fifth, how do we “square” items number eleven and thirteen with item number 12? Surely, “One Who Loves the Lord and Does His Will,” and who will “Teach the Word of God by Scriptures and Not by Man Made Design,” will insist on applying the Lord’s teaching to those who are living in marriages contrary to it.

Sixth, if a brother in that local church puts away his wife and marries another without the cause of fornication, should the preacher “Feel as Though (That Man’s) Divorce and Remarriage Is a Platform for the Lord’s Church”? Or, shall that man be allowed to divorce his wife without the cause of fornication, marry another, and still be received? When (and for whom) is divorce and remarriage a “plat- form” and when is it not? Perhaps those responsible for the standards above will favor us with an answer.

Worse yet, what if a “prospective preacher” comes for a “try out” and what if he fits their bill of particulars in every area, and, then, as they are about to offer him the work, he says, “Brethren, now that we agree that ‘divorce and remarriage is not a platform for the Lord’s church,’ let me tell you that my present wife is my second one. I put away my first wife because we just could not get along. I’m sorry for that, but now I’m happily married, and I’m glad this second marriage is not going to be a problem with you brethren.” What then? Does divorce and remarriage suddenly become a platform? Or is it only a “platform” for accepting a preacher but not a “regular” member?

Seventh, the “prospective preacher” must be one who visits “Those Who Have Fallen Away” (# 9A). Have those who have divorced and remarried without the cause of fornication “fallen away”? If a single, young brother marries a lady who has been put away, has he “fallen away,” since “whoso marrieth her which is put away doth commit adultery” (Matt. 19:9b)? If so, does divorce and remarriage then become a “platform for the Lord’s church”? If so, what if the preacher who was employed because he did not consider divorce and remarriage a “platform for the Lord’s church,” refuses to treat it as such in the case of the young man cited above? What if the preacher does not view the young man as having fallen away while the rest of the church does? Can divorce and remarriage suddenly become a platform for the brethren but not the preacher?

Eighth, item number five says, “Interested in Beginning Cottage Classes.” Suppose the preacher “Who Does Not Feel as Though Divorce and Remarriage Is a Platform for the Lord’s Church” begins a “cottage class” with a couple and teaches them the truth. After much study, they ex- press a desire to become Christians. As they prepare to be baptized, they inform the preacher that they have both been unscripturally married and divorced and that this has kept a Baptist church from accepting them, and they wonder if it will be a problem “in the Church of Christ.” What, then?

This very thing has happened to me. I have taught folks who were interested in becoming Christians and who, suddenly, spoke about other churches refusing them over their “marriage situation.” Tell us, ye who say that marriage and divorce should not be a platform for the Lord’s church, what shall we say to such a couple? Do we baptize and accept them without repentance and allow them to continue living in adultery? What should the preacher do? If he refuses to baptize them until they repent and cease living in adultery, has he made “divorce and remarriage . . . a platform for the Lord’s church”? These are real predicaments of sin. They cannot be shrugged off by refusing to face the issue and by dismissing it as a matter that should not be a “platform for the Lord’s church.”

Ninth, will someone explain to me the difference between placing divorce and remarriage in Romans 14 and the acceptance of the stipulation of qualification number 12? Just tell me how that item 12 is wrong but that placing the issue in Romans 14 and accepting the same people in adulterous marriages is right.

Finally, how many things can you insert in item number 12 above? How about baptism? Max Lucado would insert it into number 12. What of mechanical instruments of music in worship? Rubel Shelly would place it in number 12. Like unto baptism, music, and divorce and remarriage, what else could be placed in item number 12? How many things shall we refuse as “a platform for the Lord’s church”? No matter how broad is your list, the next generation will expand it — “they will increase unto more ungodliness” and “evil men and seducers shall wax.

What can a church do when there are members who are indifferent? What can those who are indifferent do to overcome their problem? Let’s consider the Bible answer:

1. Preach and warn. Paul wrote, “Him we preach, warning every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus” (Col. 1:28). This verse mentions a goal and how it is to be accomplished.

The goal: “. . . that we may present every man perfect in Christ Jesus.” The one who is perfect is mature; not in- different. How it is to be accomplished: “Him we preach, warning every man and teaching every man . . .”

Preaching is God’s remedy. It is the power of God unto salvation (Rom. 1:16). We do not need gimmicks, fancy buildings, social programs, entertainment or activities for the whole family to interest those who are indifferent. We just need to preach and warn! Jesus said to the lukewarm church at Laodicea, “As many as I love, I rebuke and chasten” (Rev. 3:19). Soft soap preaching won’t do it.

2. Repent. Churches that had a problem with indifference were told to repent. Ephesus was told, “Remember therefore from where you have fallen; repent and do the first works . . .” (Rev. 2:5). Laodicea was told, “Therefore be zealous and repent” (Rev. 3:19).

Repentance involves a change of mind. It is prompted by godly sorrow (2 Cor. 7:10) and results in a change of life (Rom. 6). All of this is found in the letter to the church at Ephesus (Rev. 2:5). (a) Godly sorrow: “remember there- fore from where you have fallen,”( b) A change of mind: “repent,” (c) A change of life: “and do the first works.”

If you recognize the signs of indifference in your life, you need to repent!

3. Study. Faith is based upon the word of God (Rom. 10:17). The more we study, the stronger our faith becomes (2 Thess. 1:3). The stronger our faith is, the more indifference fades. Study involves more than a casual or quick reading of a chapter or few verses. It consists of reading the text, meditating upon it, learning what it means, and seeing how it applies.

4. Be a doer of the word. It is not enough to learn what the Bible says, we must be doers of the word and not hearers only (Jas. 1:21-25). We must activate what faith we have (Jas. 2). One who is indifferent obviously has a weak faith. However, if he will use what faith he has, it will grow. It is like exercising a weak muscle. The more we use it, the stronger it becomes. The more we exercise our faith, the easier it is to continue in the practice.

Indifference, by its very nature, is a hard problem to battle. However, it can be overcome.

Peter was a very impetuous young man, often acting first and thinking of the consequences later. In Luke 22, Jesus explained to Peter that his impetuous nature was about to get him into trouble. Satan had demanded permission to sift the disciples “as wheat” (v. 31). Despite Peter’s strong affirmation that he would be able to with- stand such an assault, Jesus noted that Peter would deny him three times that very evening. But, first he addressed the assault by Satan, and said, “But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.” Jesus knew Peter was about to stumble, but still he said, “I have prayed for thee.” Why?

It Would Make a Difference

First of all, I would suggest Jesus prayed for Peter be- cause he knew it would make a difference (see Jas. 5:16). Some claim that all of our actions are “predestinated” by God, that we have no choice or individual response of our own. If so, why did Jesus bother to pray for Peter? If all Peter’s actions were predestinated, of what value was a prayer by Jesus for Peter? Jesus knew Peter was headed for trouble, but he prayed anyway, because he knew that prayer could help! He knew Peter had some hard choices ahead, but they were choices! Luke 7:30 and Matthew 23:37 remind us we can reject God’s purpose for us (2 Pet. 3:9). Jesus knew prayer worked. He had prayed, and God had answered his prayers on many occasions. Now he sought the throne of God in behalf of Peter. Sometimes that may be the only way we can help someone, but let us not underestimate the importance of this avenue of help. If Jesus knew prayer could help, shouldn’t we seek it more often as a way of helping others?

Because He Cared

Secondly, Jesus prayed for Peter because he cared! So often we tend to think of God as uncaring, waiting for us to make a mistake so he can “zap us into hell.” My friends, it “jest ain’t so!” God is not willing that any should perish (2 Pet. 3:9), but that all people be saved. Obviously, if we reject his will, we can — and will — be lost, but it will be in spite of and not because of God. The Bible gives us a picture of a God who does care: he sent his Son as proof of that love (John 3:16). The Bible tells us he had “compassion” (Matt. 9:36), and on one occasion that he “wept” (John 11:35). Peter had already made mistakes, and being impetuous, more lay ahead. He was about to deny Jesus on three distinct opportunities. Yet Jesus did not write him off or cast him away. He prayed for him because he loved him. He loves us as well, and is on our side, serving as our advocate (a lawyer called on to defend us — 1 John 2:1). Is it any wonder the writer of Hebrews says that we are to “come boldly unto the throne of grace, that we may obtain mercy and find grace to help in time of need” (4:15-16). We must never lose sight of the fact Jesus wants us to succeed and wants what is best for us. He prayed for the strength we could find in unity (John 17:20-21) knowing how vital that unity would be in the trying times of Christianity (as well as in reaching out to teach others). When we truly care, we will want to pray for others, knowing it is one way we can help them!

It Would Comfort Him

He also let Peter know that he was praying for him — it would be a source of comfort and strength later on. If you knew Jesus really cared that much, wouldn’t it help you in your time of grief and temptation? My friend, he does and he has let us know (cf. Luke 15:3-7, John 10:10-15). Jesus let Peter know so that later in his deep grief (Matt. 26:75), when he was telling himself how badly he had failed Jesus, and asking himself where he should go next, he would remember Jesus loved him still and had offered these words of comfort earlier. Peter could know Jesus still loved him, still cared, and still wanted him. Perhaps a small matter unless you were standing in Peter’s shoes at that point in time! When we let others know we care and are praying for them, it is comforting. Paul sought such prayers in 2 Thessalonians 3:1-2.

It Helped Challenge Peter

It also served as the challenge now set before Peter. “When thou turn again. . . .” Jesus had expressed confidence, and Peter could be reminded of that. He now had a sense of direction, a purpose: To make Jesus proud of him again! And his first task: Strengthen thy brethren! You’ve been there and back, now help them (cf. 2 Cor. 1:4) deal with the same problems you wrestled with.

From there we see Peter’s repentance and resolve grow, as he moves on to preach on the day of Pentecost (Acts 2), stand up firmly for Jesus (Acts 4:19, 5:29), become a leader in the church (Gal. 2:9), and eventually serves as an elder (1 Pet. 5:1).

Obviously Peter had many of these characteristics already, which was one reason Jesus selected him as an apostle in the first place. Yet they needed to be harnessed and put to the proper use. But the trust, comfort, love, concern, and confidence expressed as Jesus told Peter he was praying for him must have also helped him rise to the challenge before him in the days that followed. Let us never underestimate the power of prayer, but use it more often as we strive to help one another. And from this example, may we always be reminded of how much our Lord does care what befalls us. 

Remember the story of Saul? He was the first king of Israel. He began very humbly, but in the end, his self- will, anger, and jealousy began to be displayed (1 Sam. 9-11).

In facing the Philistines, Saul was to wait for Samuel to come and sacrifice. Yet, as Samuel did not come immediately, Saul took it upon himself to offer the sacrifice even though it was not his place to do so. For this cause, God promised to remove the kingdom from him and to give it to a man after his own heart (1 Sam. 13:8-14). From this we see that Saul sought his own, rather than God’s, will.

As time passed, we again see Saul facing the Philistines. In this case, Israel stands intimidated and afraid of Goliath’s challenge to them to send out a champion. When the young man David came and slew Goliath, the Philistines fled before Israel. Then a song was sung, “Saul hath slain his thousands, And David his ten thousands.” Saul was very wroth and displeased by this, and “eyed David from that day forward” (1 Sam. 17-18).

Rather than humbling himself and admitting his errors, Saul allowed jealousy and bitterness to remain in his heart. He came to the point where he was enraged against his own son, Jonathan, for being a friend to David (even though neither Jonathan nor David had done any wrong). Saul even threw a spear at Jonathan in 1 Samuel 20.

What does all of this illustrate? It shows how a self- involved person, one who trusts in self rather than God, can be defensive, mistreating, and persecuting even those who have done him no wrong. Saul’s guilt and defiled conscience simply waxed worse and worse, for he did not repent, confess, and forsake his sins as he should have. Instead, he became jealous and angry, and he sought to destroy those who (in his skewed view) challenged his will and desires.

Can such happen today? It certainly can, if we allow it (Jas. 3:13-18). Do we allow sin to remain in our lives? Do we truly repent, confess and forsake sin (Acts 8:22; 1 John 1:9)? Or do we harbor ill will and resentment because things have not gone our way?

Brethren, let us always behave like true followers of Christ. Beloved, let us always behave ourselves like brethren. And remember, this behavior begins in the heart (Prov. 23:7).