Truth Magazine

By Ron Halbrook

No one desires unity more than the children of God! God’s people desire unity with Communists and other atheists, with pagans and occultists, with denominational people and irreligious people, with members of the Christian Churches and Disciples of Christ, with people of all nations and races and continents and climes. God’s children seek unity with rich and poor, educated and uneducated, high and low, kings and servants.

But there is a very hard question which must be faced! What is the basis of that unity which God teaches us to seek with all men? Are we simply to find the lowest common denominator which might be shared with all these peoples, and unite upon that? Or, the lowest common denominator with some one or two groups of them? Very simply, Christ prayed that His own disciples might be sanctified and unified “through thy truth: thy word is truth.” Then He added, “Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me” (John 17:17-21).

No power, premise, or philosophy in heaven or on earth is approved by God as the basis of unity . . . none except His own truth. The gospel of Christ is “the power of God, and the wisdom of God.” Men may lose confidence in that revelation, despise it, call it foolish or weak. But “the foolishness of God is wiser than men; and the weakness of God is stronger than men” (1 Cor. 1:18-25). God’s truth will unite all men in God’s Son. When God’s children preach God’s truth in all its fulness, they are seeking unity with all men. Everyone who obeys that truth is united with all the family of God in Jesus Christ.

After arising from the dead, Jesus sent the Apostles into all the world. “Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned” (Mark 16:15-16). Shortly, the day of Pentecost came and the Holy Spirit inspired the Apostles to declare “the wonderful works of God.” Three thousand souls repented of every sin and were baptized in the name of Christ for the remission of those sins. “And the Lord added to the church daily such as should be saved . . . . And believers were the more added to the Lord” (Acts 2:47; 5:14). Obedience to divine truth united men in Jesus Christ (Acts 2:1-47).

How can we maintain unity with God and His family once it has been established? When the church was under the guidance of inspired men, how did it maintain unity as various issues and problems arose? “All scripture is given by inspiration of God . . . that the man of God may be perfect, thoroughly furnished unto all good works” (2 Tim. 3:16-17). The scriptures answer this question as they do every religious issue. A study of the New Testament reveals that the problem of disunity raised by various issues was met by a solution provided in the inspired message, with the result that unity was maintained by all who accepted that message. Issues . . . Inspired Message . . . Unity. That was the pattern. As we consider the issues that arose to threaten the unity of God’s family, we will notice that the inspired message was a sufficient basis of unity for those who walked by faith.

An issue arose regarding the Christian’s relation to the Law of Moses. Now, if a man wanted to be circumcised, embrace certain distinctives of Jewish nationality, and even devote certain days for special devotion and reverence to God, that was his own personal prerogative. But when men began to preach these things as a part of the Gospel and to therefore bind them as matters of salvation and fellowship, the sword of the Spirit was drawn. The issue was pressed by certain Jews: must Gentiles be circumcised and keep the Old Law to be saved?

The inspired men stood together and spoke in one united voice by the Holy Spirit (see Acts 15, Gal. 2). They publicly refuted the Jews who were spreading this doctrinal error which bound Gentiles under Moses’ Law. Peter argued that God necessarily implied that the Gentiles were saved without the Old Law when He gave “them the Holy Ghost, even as he did unto us.” In that way, God showed there was no difference between Jew and Gentile, thus all men could purify “their hearts by faith” (Acts 15:7-11). Barnabas and Paul declared “what miracles and wonders God had wrought among the Gentiles by them,” thus showing God approved the apostolic practice of preaching the very same gospel to the Gentiles which was preached to the Jews-which gospel did not include the Old Law (Acts 15:12). James produced a direct statement of divine revelation from “the words of the prophets” which showed that God had always planned to save all men in the New Covenant of Christ (Acts 15:16-18). Finally, an inspired letter was sent out affirming that the Gentiles could be saved without the Law of Moses. The letter allowed no diversity on that subject (no “unity in diversity”) and condemned men for binding where God did not bind. The silence of inspired men in not having spoken what the Jews were teaching was held sacred-“to whom we gave no such commandment” (Acts 15:22-32). Along with the books of Romans and Galatians, inspired men sought to stop the mouths of false teachers on this subject-even to the point of charging them with preaching “another gospel” (Gal. 1:6-9). This inspired revelation was the basis for maintaining unity with God and His true family. Those who continued to “dissent” and appeal for “tolerance” and “brotherly diversity” were granted no concessions or compromises, neither in heaven nor on earth. They were fallen from grace (Gal. 5:4). They had broken the unity, they were out of the fellowship of God and the saints (Rom. 16:17-18).

Another issue which arose was this one: can we know exactly when the day of Christ is at hand? Paul dealt with the coming of Christ in 1 and 2 Thessalonians. He cautioned the brethren to “be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand” (2 Thess. 2:2). It is very possible that the error being taught on that subject contributed to the attitude and conduct of those who were “working not at all, but are busybodies” (3:11). At any rate, those who were not working and all others were obligated to “line themselves up” with God’s revelation rather than expecting God’s revelation to make room for their false ideas. “Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.” Those who failed to do this did not have the Father or the Son; those who separated themselves from God were to find themselves separated from the family of God on earth: “And if any man obey not our word by this, epistle, note that man, and have no company with him, that he may be ashamed” (2 Thess. 2:15; 3:14). Unity was based on conformity to God’s revelation. It was possible to know whether a man held “the traditions” and obeyed “this epistle,” because the revelation was adapted to man’s understanding. Paul left no room for diversity based upon such skeptical expressions as, “Whose interpretation of the ‘traditions’ or ‘epistle’?”

Several factors contributed to a serious threat to the unity of God’s people at Corinth. If all the problems and issues at Corinth could be boiled down to one question, it would be, “What shall a divided, weak church do?” There were problems over preachers, several moral and ethical issues, some doctrinal questions, differences over how to conduct public worship, and questions about such mundane affairs as marriage and feasts. Early in the first letter Paul referred to the unity shared by saints in Christ “the fellowship of his Son Jesus Christ our Lord”-and then immediately issued a clarion call for brethren to maintain that unity with the Lord and one another. “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment” (1 Cor. 1:9-10).

Paul’s letters made plain that he did not mean for them to just “get together” they best way they could find. The solution to each of their problems and questions was attention to the inspired letters of Paul. He assured them that what he has taught and was still teaching them was also taught by Timothy, whom he was sending to them and “who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church” (1 Cor. 4:17). Paul commanded them to sever from fellowship one man, said they were not following Christ unless they followed Paul’s example, and announced divine “condemnation” could be expected upon those who did not receive his teaching (1 Cor. 5:3-5; 11:1; 11:34). He was not writing mere helpful “suggestions,” but “the commandments of the Lord” (14:37). Nothing was said about part of his writings being “gospel” and part being “doctrine”-with conformity required in one and diversity allowed in the other-but appealed for obedience to all of his writings without distinction: “stand fast in the faith” (16:13). In the second letter, he commanded those who had submitted to the first; they had been sorry, repented, and made correction in keeping with Paul’s instructions. Concerning those who “have sinned” without making correction, he warns that he will arrive shortly and, “I will not spare.” Therefore, all at Corinth were admonished, “Examine yourselves, whether ye be in the faith; prove your own selves.” If they were not in obedience to Paul’s instructions, they were not in obedience to Jesus Christ himself and therefore would be rejected (“reprobates”) (2 Cor. 7:8-11; 12:20-13:5). The basis of Approval, Acceptance, and Unity was the inspired message!

The brethren at Colosse, and others, were faced with a number of questions which are dealt with in Colossians. “Shall we make concessions to human philosophy, keep the Old Law, worship angels, be ascetics?” Before dealing with these and other matters, Paul reminded the Colossians of their hope and where they learned it “the hope which is laid up for you in heard before in the word of the They must “continue in the faith and be not moved away from the exalted Christ, then spoke of “Christ in you, the hope of glory; whom we preach, warning every man, and teaching every man in all wisdom” (1:5, 23, 27-29). Notice that Paul used terms like the word, the truth, the gospel, the faith, warning, teaching without distinction-whenever he was teaching and whatever he was teaching, he was preaching Christ.

In Christ as revealed in Paul’s letter was “all the treasures of wisdom and knowledge.” They must continue in Paul’s teaching, all of it. “As ye have therefore received Christ Jesus the Lord, so walk ye in him: rooted and built up in him, and established in the faith, as ye have been taught …. And ye are complete in him” (2:3-10). This would exclude human philosophy, the Old Law, along with all “the commandments and doctrines of men” (2:8-23). Also, the brethren must live pure and holy lives, setting their mind “on things above, not on things on the earth” (chapts. 3-4). In other words, they were to hold fast the Divine Revelation. They were not to compromise or concede anything to the forces of error. Maintaining unity in God’s family depended upon strict adherence to the Inspired Message. That was the only way they could abide in Christ, maintain their hope, and be “complete in him.”

Truth Magazine XXI: 37, pp. 585-587
September 22, 1977

By Bill Cavender

Last November it was my good pleasure and privilege to spend two to three hours a day for five days with about thirty different young men who are preaching and/or who. plan to give their lives in preaching the gospel of Christ. This was a refreshing experience for this.: preacher of fifty years in age and thirty years in preaching. It caused me to look again into my own heart, to examine myself as to my own love for God, for Christ, for the scriptures, and for the souls of lost people. Vicariously, and to a small degree, I caught Again . a glimpse of myself thirty years ago, beginning to preach, with all :the dedication, sincerity, determination, zeal and anticipation .of a useful life in God’s service and kingdom which I observed for five days in most of those young men who met and talked with me

My task with those men was to talk with them, teach, and discuss with them the “Work of a Gospel Preacher.”: We tried to include in these discussions, and in the material presented, such topics as the preacher’s attitude and disposition, habits, marriage, family, wife, children, child-rearing, relationships with brethren (elders, deacons, women, other preachers, etc.), preaching, condemnation of error and false teachers, study habits, prayer life, visiting, etc., and not just confine our .remarks and material specifically to the preacher’s work.

In the beginning of our classes together, I asked each of these young preachers to write a paragraph or two, stating to me their reasons for desiring to preach and what they hoped to accomplish by preaching the gospel of Christ. Some of these statements touched me deeply, and caused me to re-examine my own motives and purposes these many years later. These young preachers helped me, I believe, more than I helped them. I desire now to share with you some of their statements, convictions and ideals.

One preacher, age 21, married one year, wrote: “I want to preach the gospel for several reasons. First, because I don’t think I would be happy doing anything else. Preaching the gospel is the greatest work that any man could undertake, and I feel that it’s the most needed work that could be done on this earth. I think that I have a certain amount of ability, and that I should use what I have in service to the Lord. I’ve learned a lot in the past year and yet I feel as though I know very little. I engaged in things and believed things less than a year ago that I wouldn’t think of doing or believing now, because I have studied the truth and seen that I was wrong. I want to study and know God’s will and to live to the best of my ability the life which He intends for a Christian to live. I’m concerned with the destiny of my own soul and the souls of others, and my highest accomplishment as a gospel preacher would be to live in such a way as to be granted mercy in the day of judgment and to be saved. In striving for this goal I hope that I might teach others the truth that they might have a hope of salvation also.”

One brother, age 31, married, with children, wrote: “Why am I preaching the gospel — I don’t have any other choice. There is nothing else that I can do and be satisfied in life. I feel that God has given me certain talents and abilities and I must do all that I can to use them faithfully in His service. What do I hope to accomplish by preaching the gospel? To be able to stand before my God and Maker in the day of Judgment and return, with an increase, the talents that He has given me. With God as my Helper, I hope that during whatever time He grants me, I may be able to point some to ‘the way,’ bring some back to ‘the way,’ and help others grow in Christ.”

Two brethren, both age 20, unmarried, wrote: “Two reasons seem to come into my mind when I think about why I’ve decided to make it my life’s work to preach. One is because in being raised as a preacher’s son I feel that I have a certain natural inclination to preach. A second and more mature reason is that my high regard for the work of preaching Christ is such that I would not be satisfied doing anything less. Again I can identify two goals which I hope to attain through preaching. One is to satisfy my own desire to do the most profitable, worthwhile work possible and secondly to save others. I think in both of these goals not only would I be blessed personally, and others also, but God would be glorified through my life …. Why do I want to preach? It was in the second year of grade school when I decided what my life’s work would be. Since that time there has never been a serious second thought as to do something else in my life. I want to preach the gospel and do it as best I can. Why? Simply because I personally feel that my soul would be lost if I didn’t. Also having grown up in the home of a preacher, I’ve seen all the trials and heartaches; having to move to a new town, having to change schools and make new friends, hearing the phone ring in the middle of the night, seeing Dad have to go to the hospital or funeral home in the early hours of the morning, being with sickness and death, and seeing all the problems preachers must go through and that brethren put upon them. Living with all this all my life and seeing what a preacher must face, all I can say is I wouldn’t want .it any other way in my life for years to come. What do I hope to accomplish? There are basically two things that I feel are important goals in my life as a preacher. First of all I want to save myself and go to heaven, and, second, to take as many people with me as possible. This is the crux of my ambition and all I hope to accomplish centers around this.”

A brother, age 19, single, a preacher’s son, wrote: “My father, brother, uncle and cousin are all preachers. I have been preaching for a year now, so you might say that by now I should know why I want to preach. However, I can’t really put my finger on the one, predominant reason I want to preach. My dad told me, if you can keep from preaching, then don’t do it. Of course he wasn’t telling me that preaching was such a lousy job that if at all possible I should avoid it. What he was saying was that if preaching wasn’t something that I felt that I just had to do, then I had no business doing it. Why do I want to preach? Because after preaching for one year I really can’t imagine not doing it. I feel I have the ability and for me not to use that ability in service to God would seem wrong to me.”

A preacher, 23 years old, married, father of one child, wrote: “I plan to preach because I believe that I can fill a need for someone to spread the Gospel of our Lord. I believe that I was put on this earth to serve God and man (in that order). I feel that through preaching I can discharge these two responsibilities. I plan to move to Canada next summer and work in either the Sundridge or Bancroft area, helping men there for maybe one or two years until I learn the area and its needs. When I move to the place where I see the most need, I will try to stay there no less than five years and will plan to stay a lifetime. I think a lot of money and time is wasted by constantly moving from one place to another. I will either go to a small congregation and help it grow, or I will begin one and help it grow. My short and long range goal is to teach men and women the truth about God, and to lead a good Christian life as an example to all.”

What is my purpose in reproducing these statements and thoughts here? To cause our readers and brethren to consider the thoughts and purposes of some young preachers. To help us all to appreciate and respect those young, dedicated men who will serve God, serve their brethren, and use their lives in the greatest work in the world. And to, hopefully, cause all of us who preach to pause and think, to re-examine our own hearts and motives, to be sure that we have not lost that sincerity and dedication to God and our fellows which are so necessary to the accomplishment of our work and the salvation of our own soul. Perhaps, in some later articles, I can share with you the thoughts of other young men as they expressed them from their hearts to mine.

Truth Magazine XXI: 37, pp. 584-585
September 22, 1977

By Larry Ray Hafley

Dr. Albert Garner is a Missionary Baptist preacher, author, and debater. He is one of the most capable Baptist debaters. He has written numerous tracts, booklets, and books defending Baptist doctrine. He is well educated. He has served as the head and director of Missionary Baptist schools and organizations. He is editor of The Baptist Anchor, a monthly magazine. When Mr. Garner speaks, he speaks as an eminently qualified representative of Missionary Baptist doctrine.

Mr. Garner has a brother, Eugene. Though his brother is not as well known, he is an able student and exponent of Baptist doctrine. Eugene Garner is an excellent writer. Eugene has assisted his brother, Albert, in debate. This shows the confidence that the esteemed Dr. has in his brother’s ability.

Gatherings and Gleanings of the Garner’s on Apostasy

On the subject of apostasy, the doctrine of perseverance, better known as “once saved, always saved” or “once in grace, always in grace,” the Garner brothers are apparently poles apart. As witness thereto, note:

Albert Garner’s views on the doctrine of the impossibility of apostasy are a matter of public record. See the Kelley-Garner Debate and the Garner-Smith Debate. J. T. Smith and asked Dr. Garner, “Is the eternal salvation of the child of God, saved by the blood, absolutely unconditional in that he is not required to do anything to go to heaven? Dr. Garner’s Answer: ‘YES.’ ” Smith inquired further, “Is it possible for a child of God, saved by the blood, to commit all the sins listed in Rom. 1:28-32 and Gal. 5:19-21 and die without repenting of any of them and still go to heaven? Dr. Garner’s Answer: ‘Yes.'” Along with Hoyt Chastain, Wayne Camp, and other Baptist preachers, Garner believes that a child of God may die drunk, guilty of adultery and murder and still go to heaven!

Eugene Garner’s views are not as widely known as his brother’s are. Eugene sat as the side of his brother when he took the positions above on the doctrine of apostasy. However, he has made statements which are diametrically opposed to those of his more famous brother. But let Eugene speak for himself:

“On the other hand, this faith may be: denied (1 Tim. 5:8; Rev. 2:13); departed or erred from (1 Tim. 4:1; 6:101; cast off (1 Tim. 5:12!; and overthrown (2 Tim. 2:181. . . “Whatever these verses may infer, they certainly do not teach an inevitable perseverance of all the saved in a walk that be acceptable to God. They do not teach the principle of ‘once-in-the-faith, always-in-the-faith.’ They do not hold forth the promise of a glorious inheritance in the kingdom of God for any who fall to: continue, abide, or walk in the divinely appointed paths of faith-obedience.

“It is dangerous to be presumptuous; it is wise, even for saved men, to heed the warnings of the Scriptures (1 Cor. 10:12). Such as are truly wise will give earnest, diligent heed to the things they have heard-lest the stream of eternal blessings pass them by.

“. . . But to assume that such a one-point-in-time exercise of faith guarantees the experience of ‘every spiritual blessing’ in perpetuity is to go beyond the promise of the Scriptures and to deceive one’s self. The experience of ‘all spiritual blessings’ is contingent upon one’s continuance in faith-whatever trusted preacher, prophet, angel, missionary or grandmother may teach to the contrary (1 Tim. 2:15; Col. 1:23; comp. Heb. 3:12-14)” (Eugene Garner, “The Real Danger!!,” The Clarion Herald, October 9, 1974, pp. 3, 4).

. . “Any doctrine of ‘perseverance’ that tends to confuse or compromise the doctrine of responsible Christian behavior needs more careful consideration in the light of the Scriptures” (Eugene Garner, The Clarion Hearald, May 18, 1977. p. 21).

“Absolutely Unconditional” Vs.”Is Contingent”

Albert Garner says the salvation of the child of God is “absolutely unconditional.” Eugene Garner says, “The experience of ‘all spiritual blessings’ is contingent upon one’s continuance in faith. ” There can be no harmony or reconciliation of these two positions. It is Albert versus Eugene, or Garner versus Garner. One or the other is wrong; both cannot be right. If Eugene is correct, he had better straighten out his brother. If Albert has the truth, it does not matter. Eugene can be wrong, teach false doctrine, contradict his brother and Baptist doctrine and be saved in heaven regardless of how much harm he does. After all, Albert Garner believes that all the sins a child of God may commit “from idolatry to murder will not make his soul in any more danger.” So, even if Eugene is wrong, even if he perverts the truth, he has nothing to worry about!

Now, either the salvation of the child of God is “absolutely unconditional,” or it “is contingent upon one’s continuance in faith?” Which is it? Will either one of the Garner brothers explain?

“Confuse Or Compromise”

Was Albert Garner guilty of confusing or compromising the doctrine of “Responsible Christian Behavior” when he said that a child of God may die guilty of the works of the flesh and still be saved? Was he, Eugene? Oh, well, if Albert is right, it will not matter anyway. According to him, a child of God may die guilty of the most hideous, heinous sins and still enter eternal glory. Surely, then, a little confusing or compromising of “Responsible Christian Behavior” will not condemn!

Conclusion: No, we are not making light of the seriousness of these issues. I believe Eugene Garner has stated the truth in the quotations cited above. If he has indeed stated the truth, all his Baptist brethren are wrong. If I have somehow misinterpreted these men, I would appreciate a clarification. If there is a reply, we will be happy to consider it and to make correction if necessary.

Truth Magazine XXI: 37, p. 583
September 22, 1977

By Morris W. R. Bailey

Our discussion of the subject of handling aright the Word of truth, has thus far focused on the proper distinction between the Old Testament and the New Testament, with emphasis on the fact that we are under the latter and not under the former. Paul said, “For ye are not under law, but under grace (Rom. 6:14). Because of the possibility of a false conclusion being drawn from this teaching concerning the Law, it is therefore appropriate that at this point we pause to consider the

Proper Use of the Old Testament Scriptures

It is virtually impossible to discuss any subject so thoroughly that no questions will ever be raised, nor objections filed against our conclusions. There are some who draw false inferences and raise objections when it is taught that we are not under the Old Testament. They will ask, “Don’t you believe that the Old Testament is true?” and, “If we are not under the Old Testament, of what use is it? Why study it?”

Well, of course we believe that the Old Testament is true. While we do not believe that we are commanded to build an ark, we do believe that Noah was thus commanded and while we do not keep the Sabbath day, we believe that it is nevertheless true that Israel was commanded to keep it.

Given by Inspiration

In 2 Timothy 3:16, 17 Paul said, “Every scripture inspired of God is also profitable for teaching, for reproof, for correction, for instruction in righteousness. That the man of God may be complete, furnished completely unto every good work” (A.M.S.).

In these words Paul placed the seal of divine inspiration on the scriptures. By the term “scripture” he would, of course, include such books of the New Testament as were written at that time. It would also most certainly include the Old Testament Scriptures which had been in use for some time, and which he elsewhere called the oracles of God (Romans 3:2).

Inspired Scriptures Profitable

Not only did Paul say that the scriptures are inspired of God; but he also said that such scriptures are profitable for teaching, for reproof, for correction, for instruction in righteousness. It is my personal conviction that the matter of reproof, correction, instruction in righteousness more adequately describes the purpose of the New Testament Scriptures. There is, however, one function that is common to Old and New Testament alike. Both are profitable for teaching.

We may say, in fact, that the word, teaching, is broad enough to encompass the whole scope of the purpose of Old Testament revelation as far as we are concerned today. That it serves in the role of teaching is evident from the fact that time after time Jesus and the apostles quoted from the Old Testament as they taught the things relating to the kingdom of God. In the remainder of this article I shall point out some things that the Old Testament Scriptures teach that are indeed profitable.

The Story of Creation

The first thing that we shall notice that is taught in the Old Testament Scriptures, that is of profit, is the story of creation. In fact it is the first thing that we encounter, for the Old Testament begins with the sublime declaration that, “In the beginning God created the heavens and the earth (Genesis 1:1). This, I propose to show, is the only account of creation that has been offered that can be regarded as credible.

That reason, itself, calls for a creator is evident in the very nature of things. Allow me to illustrate.

I drive an automobile. It is a complex machine, composed of a chassis with four wheels for mobility, a body with seats for the comfort of passengers, and a motor to furnish power. It would be nothing short of insanity to suggest that this automobile did not have a maker. We could only pity the twisted mentality of anyone who would tell us that the automobile was the result of an explosion, or who told us that it was the result of a long evolutionary process that began with a tiny piece of metal, and aided only by resident forces and unguided by any intelligence evolved through various forms over millions of years to form the complex automobile of today.

Reason rebels at such a ridiculous suggestion. Reason tells us that someone made the automobile. But that is as far as reason can go. It cannot, tell who the builder was. For that we are dependent on some form of revelation. I lift up the hood of the car. On a nameplate I see the words. “Made By The Ford Motor Company.”

We have a universe. It is far more complex than any automobile. Reason tells us that it did not just happen. Nor is it reasonable to assume that it is the result of a long evolutionary process. Reason calls for an intelligent first cause. But reason cannot tell us who the maker is. For that information we are dependent on some form of revelation. The Old Testament Scriptures provide that information. Just as the nameplate on the automobile identifies the manufacturer, so Genesis 1:1 is the great nameplate that identifies God as the creator of the universe. In like manner Genesis 1:27 identifies God as the creator of man.

Furnish Examples of Outstanding Faith

In the fourth chapter of Romans Paul holds up Abraham as one who, “wavered not through unbelief, but waxed strong through faith.” He then said in verses 23,24, “Now it was not written for his sake alone . . . but for our sake also.” Thus from the Old Tes*ament we learn about faith that is pleasing to God.

The writer of Hebrews said, “By faith Abraham, when he was called, obeyed to go out unto a place that he was afterward to receive for an inheritance, and he went out not knowing whither he went” (Heb. 11:8). Again, “By faith Abraham, being tried offered up Isaac . . . .” The details are all found in the twelfth and twentysecond chapters of Genesis. From this splendid example of faith, we learn that the faith that avails in the sight of God is a faith that obeys. Moreover, it is unqualified obedience that asks no questions and raises no objections, but does what God commands regardless of the cost.

Inspire Hope

To the Romans Paul wrote, “For whatsoever things were written aforetime, were written for our learning, that through patience and comfort of the scriptures we might have hope.” Thus while hope looks to the future it draws inspiration from the past in the things written aforetime, that is, the Old Testament Scriptures.

Have you ever felt unjustly treated? Then consider the experience of Joseph. Hated by his brothers and sold by them down into Egypt. Then unjustly put in prison by the man whom he had faithfully served, because he dared to do right and refused to do wrong. However he was later able to see in all this the hand of God who can make “All things work together for good to them that love God” (Romans 8:28).

Have you ever suffered a series of calamities where it seemed that everything went wrong that could go wrong? Then consider the experience of Job. In one day he lost all his property and his family. As if that was not enough he was smitten with boils. But the end was not yet. He was taunted by friends and ridiculed by his wife. Yet he regarded these calamities as but God’s way of trying him (Job 23:10). His emergence from this trial as gold that had been tried is hope inspiring to all who suffer similar trials.

Have you ever had to stand alone for truth and righteousness? Then consider the experience of the prophet Elijah. In that great contest at Mount Carmel he was outnumbered by the four hundred and fifty prophets of Baal. Yet the events of that day give us hope that God and one man are sufficient majority to meet any crisis.

The Necessity of Obedience

From the Old Testament we learn that God has always required obedience. In the history of Israel we see demonstrated the undying truth that, “Righteousness exalteth a nation; but sin is a reproach to any people” (Proverbs 14:34).

Disobedience Brings Punishment

From the Old Testament we learn that just as certain as it is that God requires obedience, so it is that disobedience is punished. In the tenth chapter of First Corinthians Paul cited some outstanding examples of disobedience on the part of Israel and its consequent punishment, and then added, “Now these things were our examples, to the end that we should not lust after evil things as they also lusted.” And, “Now these things happened unto them by way of example; and they were written for our admonition . . . .” (vs. 6, 11).

From various examples of disobedience we learn that it assumes various forms. Israel disobeyed God in rebelling against his commandment (Deut. 1:43). In offering strange fire, Nadab and Abihu disobeyed by substituting for what God had commanded (Lev. 10:1,2). In partially obeying God’s command to utterly destroy the Amalekites, Saul was reckoned as guilty of total disobedience (1 Samuel 15:19).

Yes, there is much to be learned from the Old Testament. May we ever heed its lessons recorded for our learning.

Truth Magazine XXI: 37, pp. 581-582
September 22, 1977