Truth Magazine

By Steven F Deaton

The Great Commission

After his resurrection, and before his ascension to glory, our Lord gave the commandment to go “teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you” (Matt. 28:19-20). The reason was because all men have souls that are stained with sin (Rom. 3:23). Therefore, all men need salvation of their soul, a cleansing from sin (1 Cor. 6:11). It was for this reason that God sent his Son into the world (John 3:16; cf. Matt. 26:26-28).

In fulfillment of the “great commission,” the apostle Paul traveled far and wide to preach Christ and him crucified (Acts; 1 Cor. 2:2). We read in Acts 13 and 14 where Paul and Bamabas leave Antioch and journey to many places, preaching the truth, then returning to Antioch and giving a report to the church of their activities (Acts 13:1-3; 14:26-27). Informing the brethren at Antioch, no doubt, helped to encourage them as they heard about the conversion of men and how the saints fared in other locations. Along these same lines, we see how brethren of the first century often kept in touch with each other (Col. 4:7-9; Eph. 6:21-22). Knowing about the conditions, trials, and triumphs of others helps us to appreciate their labors and lives. It is in this vein that this report is written.

Travel, Conditions, and Brethren

Travel to Lithuania was rather smooth. We left on March 25 from Dallas, Texas. The route of flight was from there to Chicago, Chicago to Frankfort, Germany, and from Frankfort to Vilnius, Lithuania (the capital city). Total travel time was approximately 24 hours. We were met at the air-port by Steve Wallace and his wife, Mary, and from there rode by car to Kaunas (population of about 430,000), the main city of our efforts. (Lithuania is close to 1/10th the size of Texas and located along the same parallel as Newfoundland).

Religious conditions in Lithuania are not very favorable to a great number of conversions like that of the Philippines or other places. The country has been dominated by decades of Communism and centuries of Catholicism, the former closed off open evangelism for years. Most people are either Catholic or atheist, both a tough sell on the gospel. Moreover, when the society began to open up, television announcements warned about the “western sects.”

While in Lithuania, we labored with two other gospel preachers, Bill Bynum and Steve Wallace. Brother Bynum lives in Sheffield, Alabama, and has lived and labored in the Czech Republic. He also travels frequently to eastern Europe to preach. Steve Wallace has lived in Germany since 1984. He travels about twice a year to Lithuania, and is really the main force in the work there. He coordinates with others to try to ensure that two preachers are present in Kaunas throughout the year.

The New Testament is not an account of how people lived or the climate in various areas, but it does incidentally give us insight to both. The apostle Paul stayed in his own hired house while under guard and Jesus had no where to lay his head (Acts 28:30; Luke 9:58). We also know that while Paul was in route to Rome, he and others encountered rough weather (Acts 27). Along the same lines, we wish to note the accommodations and weather in Lithuania. This is not done to receive pity, but simply to inform others of the things that many preachers and their wives experience while laboring in the gospel. In Kaunas we stayed in a rented five room apartment which has radiator heating and hot water after 7:30 a.m. Though the apartment was not paradise, it was better than the airport hotel which had nearly no heat and absolutely no hot water in the morning. And the weather . . . you guessed it, cold! Likewise, there are some areas into which men travel that are hot and muggy with no air-conditioning or ice to cool their drinks (like South America). Therefore, contrary to the ideas of some, traveling overseas is not a vacation that preachers take at the expense of the brethren.

Phases of the Work

The work in Lithuania consists of three basic phases. First, and most prominent, is the street work. Similar to the apostle Paul in Athens, workers in Kaunas go into the public places where the people are (Acts 17:16-22). We set up a table on the street, pile literature on it, and give it away. Many tracts are taken each day. People take information on New Testament Christianity, Roman Catholicism, denominationalism, and the so-called Jehovah’s Witnesses. From time to time someone will engage the preachers in a discussion. Also, being street work, we would attract drunks. On a good day, we were able to hand out hundreds of invitations to the Sunday lectures.

Another phase of the work, as mentioned above, is the Sunday lectures, an exclusive work of the preachers. Like Paul in Ephesus, preachers in Kaunas rent a room in the local civic center and teach lessons pertaining to Bible subjects (Acts 19:8-9). On a typical Sunday two lectures are given. Attendance at these lectures while we were there averaged about 5 to 7 non-Christians. After each lecture those who attend are given the opportunity to ask questions. This aspect of the work has produced the most fruit in times past.

Paul taught not only publicly but from house to house (Acts 20:20). Following this example in the third area of work, men in Kaunas strive to have private studies with others. Some studies are set up from the lectures, others by newspaper ads. As you study with individuals, you become aware that there are various reasons why they wish to study with you. Some try to validate their peculiar views. Others, as a result of advertising free Bible studies in English, want to have an English lesson. However, it is still true that some good and honest souls come to study the Bible. While we were in Lithuania, there were a total of nine non-Christians who studied with us.

Issues

It does not matter where you go, you have to deal with “issues” Obviously, in a country dominated by Roman Catholicism, one must deal with the one true church (in its real sense), baptism, inherited sin, etc. However, these are not the only things. Many issues that must be dealt with in the States must be dealt with in Lithuania. One of the first problems to be addressed is immodesty. Even in the cold climate, women dressed in an immodest manner. Therefore, teaching has to be done. They have to be taught that their thigh is nakedness (Exod. 20:26; 28:42). They need to be instructed that immodesty can lead to other sins as well (Matt. 5:28; Rom. 1:23-25).

Another problem is alcohol. The most prominent feature in all the restaurants in which we ate was the bar, and, as mentioned before, we met several drunks on the street. This is no surprise, for the dominant religion allows the consumption of alcohol. Therefore, the Biblical principles that condemn this must be taught (Prov. 20:1; 23:29-32). People need to be shown that any recreational use of alcohol is sinful, whether socially with a meal or wildly at a party (1 Pet. 4:3).

Also, where men and women are, there is going to be marriage. Where marriage is, there will be divorce (though it may not be called by that name). Where divorce is, there will be remarriage. We were told that priests should not marry. After getting past the priest part, we pointed out that this idea was a doctrine of devils (1 Tim. 4:1-3). Further, one man we studied with wanted to marry a twice-divorced pagan (his word) woman. He was pointed to Jesus’ teaching in Matthew (19:3-9). These issues exist in Lithuania, and we must strive to teach the truth on them.

Ongoing Efforts

In further efforts to reach the lost and strengthen the saints, several books and tracts are being translated into Lithuanian, which include: 1. The New Testament Church, Roy Cogdill; 2. Glossolalia, Jimmy Jividen (just recently printed), 3. Denominationalism and The Church, Larry Ray Hafley. Additionally, preachers continue to rotate in and out with the hope of providing some continuity to the work.

Conclusion

The labors in Lithuania have produced fruit. People have been converted (though not on this trip), Christians are growing stronger, and above all, the truth is being taught! Please continue to pray for the work in Lithuania and everywhere.

Guardian of Truth XLI: 13 p. 14-15
July 3, 1997

By Mike Willis

As the discussion of unity with respect to our differences over divorce and remarriage is occurring, we are hearing statements that seem to imply that brethren do not think that we should expect them to understand the difficult subject of divorce and remarriage alike. Some are boldly affirming that a demand for uniformity of belief is sectarian or constitutes an appeal for a denominational alliance of congregations that all believe/teach the same thing. Such statements tend to cause one to question if brethren still believe that men should be expected to understand the Bible alike.

One of the main tenets of the unity-in-diversity movement espoused by Carl Ketcherside and Leroy Garrett has been the idea that men should not be expected to understand the Bible alike. They have said that he can no more expect men to understand the Bible alike than he can expect men to look alike. Leroy Garrett wrote,

We likewise question the practice of rejecting any brother on the basis of his misunderstanding of scripture. There are surely grounds for excluding a brother from the fellowship of the congregation, but a sincere and well-meaning misinterpretation of the Bible is not among them. Whether a brother is right or wrong in this or that interpretation of Scripture is beside the point of whether I receive him as a brother beloved (“How Men Use the Bible to Justify their Divisions,” Thoughts on Unity 104).

We are likewise hearing today that good, honest and sincere brethren who teach what is admitted to be false doctrine on divorce and remarriage should not be labeled as “false teachers” and no lines of fellowship should be drawn. We are told that divorce and remarriage is too complex a subject to expect men to understand the Bible alike on that subject. This raises the fundamental question, “Can men understand the Bible alike?”

The Bible Is A Revelation

The Scripture uses the word “revelation” to describe God’s making known his will to man (Eph. 3:3). The word &1roxdXu4dls means “an uncovering; 1. prop. a laying bare, making naked… 2. tropically, in N.T. and eccl. language, a. a disclosure of truth, instruction, concerning divine things before unknown  esp. those relating to the Christian salvation  given to the soul by God himself, or by the ascended Christ, esp. through the opera-ion of the Holy Spirit (1 Cor. ii.10), and so to be distinguished from other methods of instruction. . . b. equiv. to To atroKaaurrTtwO a i as used of events by which things or states or persons hitherto withdrawn from view are made visible to all, manifestation, appearance” (Thayer 62). The very definition of the word used to describe God’s word, “revelation,” asserts that one can know what the Bible teaches. Unless men can understand the Bible, it is not a revelation!

God Commands Men To Understand His Word

Not only does God affirm that men can understand his word, he also commands men to understand it. Paul wrote, “Therefore do not be foolish, but understand what the Lord’s will is” (Eph. 5:17, NIV). Has God commanded of mankind that which is impossible? Either that is true or men can understand the Bible. Paul affirmed that men can understand his knowledge in the mystery of Christ by the reading of the word.

For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, if ye have heard of the dispensation of the grace of God which is given me to you-ward: How that by revelation he made known unto me the mystery; (as I wrote afore in few words, whereby, when ye read, ye may understand my knowledge in the mystery of Christ) which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit (Eph. 3:1-5).

Other passages emphasize that men can understand the Bible. Jesus expected those of his day to read and under-stand the apocalyptic words of Daniel (Matt. 24:15). Paul told the church at Thessalonica to “prove all things and hold fast to that which is good” (1 Thess. 5:21), obviously thinking that they could discern good and evil. When Ezra read from the Scriptures, the men of his day understood them (Neh. 8:7-12). Men were said to know the truth in New Testament times (1 Tim. 4:3; Col. 2:1-3; Heb. 10:26; 2 Pet. 2:20-22).

Jesus plainly made salvation conditional upon knowing the truth. He said, “And ye shall know the truth, and the truth shall make you free” (John 8:32). The truth about which he was speaking was his word. One not only can know the truth, if he obtains the forgiveness of his sins, he must know the truth.

Can Men Understand the Bible Alike?

If men understand the Bible at all, they understand it alike. The Bible does not teach ten different things on any subject. “Thou shalt not steal,” if it is correctly understood, means the same thing to every man. There is not a different, individual truth for every man. The Bible teaches one truth which, correctly understood, is the same thing for every individual under heaven. “Thou shalt not steal” condemns every form of stealing, from embezzling to shoplifting. It condemns stealing for every man, without regard to which culture he may dwell. If the Bible has 100 different interpretations, then each interpretation is just as valid as any other.

If men cannot understand the Bible alike, the fault must be God’s. God wrote the Bible as it is. If it is too ambiguous, God is the one who made the ambiguity. If it is incomprehensible, he wrote it in such a flawed way that men cannot understand it. If the Bible cannot be under-stood, God becomes a monster for condemning to damnation those who do not do that which is impossible (to under-stand and obey the Bible).

Is the reason that man cannot understand the Bible because of some innate fault in man? If so, God is responsible for man’s inability to understand his word because he made man as he is. If the revelation which he wrote cannot be understand by the man whom he made, God is at fault.

There is no place in the Bible where man’s differing beliefs about divine things is attributed to an unclear revelation or some defect in man. In every case in which men differed about the Bible, the divine Scripture was appealed to as a standard which every man could understand. And they were expected to understand it alike.

Uniformity in Doctrine

What was revealed in one church was revealed in every church. Paul wrote, “For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church” (1 Con. 4:17). The uniformity in doctrine which the various churches had was not because they were units in a sectarian/denominational body, but because the same truth was revealed to and preached in every church. The early church was not content to have a “Jewish church” and a “Gentile church” which were not expected to understand the Bible alike. Rather, all men, both Jew and Gentile, were reconciled to God in “one body” (Eph. 2:16).

In writing to the church at Corinth, Paul asked, “What? Came the word of God out from you? Or came it unto you only?” (1 Cor. 14:36). What is the point of these rhetorical questions? Paul affirms that the Corinthians are deviating from the norm of divine revelation in their worship assemblies. Since the word did not originate with them (“came the word of God out from you?”) and was not revealed solely to them (“or came it unto you only?”), the Corinthians were obligated to bring their practice into conformity with the divinely revealed standard that would make them like other faithful churches in belief and in practice. Hence, he said, “If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord” (1 Cor. 14:37). The man who did not conform to the divine standard was neither a prophet nor spiritual.

In chapter 15, Paul spoke of the resurrection because some were denying that there would be a bodily resurrection. The apostle did not dismiss the subject saying, “We can no more expect men to think alike about the resurrection than we can expect men to look alike.” Rather, he asserted what God had revealed on the subject and warned men to have no company with those who teach a different doctrine (15:33).

Which Things Can We Not Understand Alike?

Those who do not believe that we can understand the Bible alike need to come up with a list of those things that all men are expected to believe alike and those which men are unable to understand alike. Are we expected to under-stand these following items alike?

 Divorce and remarriage?

 Fellowship?

 The humanity/deity of Christ?

 Church support of human institutions (missionary societies, colleges, orphan homes)?

 Church sponsored recreation?

 Sponsoring church organization?

 Premillennialism?

 Mechanical instruments of music in worship?

 The action, purpose, and subject of baptism?

 The inspiration of the Scriptures?

 The deity of Christ?

 Belief in God?

There are men who disagree with every doctrine reflected in the above list. If the fact that men disagree proves that we cannot understand the Bible alike, then we can no more be expected to believe alike the verse that says “Jesus is the Christ, the Son of the living God” (Matt. 16:16) than we can be expected to believe alike the verse that says, “Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery” (Matt. 19:9)

Conclusion

We are moving away from the basic tenets of Scripture when we justify divisions among us on the grounds that we do not believe that men can understand the Bible alike. Many of us grew up using a tract by A.G. Hobbs on that subject. In the early days of the restoration movement, a common theme in sermon outline books was a sermon entitled, “Can We Understand the Bible Alike?” The men of that era had to answer the argument “we cannot understand the Bible alike” which was used to justify denominational division. They responded that the “gospel, as God gave it, is adapted to man, as God made him” (N.B. Hardeman, Tabernacle Sermons IV:60-70). They affirmed that the Scripture was revealed in such simple terms that “wayfaring men, though fools, shall not err therein” (Isa. 35:8). They expected all men to understand what to do to be saved from sin. Are we moving away from that solid ground of faith?

Guardian of Truth XLI: 13 p. 2
July 3, 1997

By H.E. Phillips

Just the ability to beget children does not make one a good father. The Scriptures require a man to be a good and successful father before he can serve as an elder. That is one of the qualifications (1 Tim. 3:4,5; Tit. 1:6).

A successful father must first be a successful husband. That means he must be married according to the Scriptures and maintaining a good and successful relationship with his wife. The word of God sets forth the high and holy standard for husband and wife relationship and he must be a successful husband. A man is thus qualified in his family relationship to be what Christ requires of one to be a bishop in the Lord’s church.

What Is Meant By A

Successful Father?

Obviously, he must be of good moral character. He is motivated by what is good and right. That is what he must teach his children. He is honest and fair in all his dealings with others. He is a holy man with self-respect. He shows compassion and benevolence to his family and to others.

He is a man of mental and emotional stability. One who loves and respects his own father and mother. He willingly accepts his responsibility in all areas of life. He loves his wife and his children. He provides for their needs. He has control of his temper and tongue.

He is a man of spiritual devotion. He loves and venerates God and his word. He is one who prays to God often. He reads and studies the Bible daily and teaches his children to do so. He worships God and the Lord Jesus Christ daily. He is a devout man of faith. His home is a place where godliness reigns.

He makes his home the haven of peace in all areas. Fathers must provide for their wives and children (1 Tim. 5:8). The teaching and discipline of children rest upon the shoulders of fathers with the help of their wives. In doing so they must not “provoke to anger,” but bring them up in the chastening of the Lord (Eph. 6:4; Col. 3:21; Heb. 12:9). Chastening is important to being a successful father (Prov. 13:24; 23:13). Eli was a failure as a father because he “re-strained not” his unruly sons (1 Sam. 3:11-14; 2:23). A successful father teaches his children to love and respect one another, and sets the example before them.

What A Successful Father

Must Teach His Children

First and foremost he must teach his children to be faithful Christians all their lives. That is what the word of God requires (Eph. 6:1-4; Col. 3:20). This must start at a very early age and continue throughout his responsibility to them. This includes a consistent study of the word of God daily, regular praying to God and faithful godly living every day of their lives.

Second, he must teach them to obey and honor their parents, be-cause God requires it. What God requires of children is what fathers must teach them. “Children, obey your parents in the Lord: for this is right” (Eph. 6:1). “Children, obey your parents in all things: for this is well pleasing unto the Lord” (Col. 3:20). The failure of children to obey their parents brings terrible consequences; The terrible sins and the consequences are listed in Romans 1, which includes “disobedient to parents” which brings death. Children must be taught to “shew piety at home, and to requite their parents: for that is good and acceptable before God” (1 Tim. 5:4).

To “honor” parents includes providing for their needs when they are old (Eph. 6:2). The scribes and Pharisees challenged the disciples of Christ for not washing their hands before eating bread. Jesus replied to them in this fashion: “Why do ye also transgress the commandment of God by your tradition? For God commanded, saying, Honor thy father and mother: and, He that curseth father and mother, let him die the death” (Matt. 15:3-6). For this Jesus called them hypocrites because of their claim to honor God while disobeying his commandment.

Third, he must teach his children to be good husbands and wives. In time they will likely want to marry. They must know how to select a wife or husband. They must know the permanence of marriage; their marriage is for life (Rom. 7:2, 3). They must know the nature of marriage and their obligations to each other (Eph. 5:22-33). They must know how to be good parents.

Fourth, he must teach his children the honor of honest labor for their needs in life. Honesty and truthfulness are vital for the success in rearing his children to be what God wants them to be. He must educate them in body and mind. He must provide for their needs (1 Tim. 5:8). He must teach them to have a good conscience by always doing what they believe is right, and to use good language that honors and glorifies God (Eph. 4:29).

Fifth, he must teach his children to prepare for death and the judgment of Christ. The judgment of all men is inevitable. After death comes the judgment to all men (Heb. 9:27). He must teach them that their words, deeds and the attitudes of their minds and lives will be the basis upon which they will be judged for eternity.

Sixth, he must teach them to live and think upon these things:

 To love all men and that which is good and right (1 Cor. 13).

 To love, live, and always do good to the best of his ability (1 Pet. 3:10-12).

 To honor and obey the laws of God and man (Jas. 1:22-25; Gal. 6:2).

 To hold to the one hope (Rom. 8:24; Tit. 1:2).

 To always seek truth and right in everything.

 To know that they must reap what they sow (Gal. 6: 7, 8).  To always love, honor, and obey the Lord Jesus Christ first in our lives.

These are some of the things that will make a father successful with his children, which is essential for him to qualify to be an elder in a local church.

Guardian of Truth XLI: 12 p. 8-9
June 19, 1997

By Alan Jones

As I drove down our lane on the way to my office to write this article, my five-year-old son, Eric, as he usually does, ran alongside; smiling, waving, and telling me “bye.” He, along with my nine-year-old son, Jeremy, and ten-year-old son, Luke, are the inspiration for this article. I’m going to approach the question, “Why are fathers so important to their sons?” Very personally, “Why am I important to `my three sons’?”

Paul had a very special relationship with the Corinthians. He had brought them to Christ. Though many others had influenced and would influence them for the good, he alone was their father. He appealed to them, that because he was their father, they should imitate him (2 Cor. 4:14-16).

I pray that many good people will influence Luke, Jeremy, and Eric throughout their lives, but I am their only father. I must live in such a way that I can encourage their imitation of me above all others.

I have the same awesome responsibility toward my three daughters, Aimee, Heidi, and Holly. But is there any way that I am important to my sons because they are my sons? Yes!

Recently I attended a meeting at school conducted by a social agency. The speaker said, “Our agency teaches that the sexes are equal.” She explained that she meant that both sexes are free to do whatever they want to do. This is typical of the blurring of roles in our society today.

The Bible plainly teaches the equality of the worth of male and female (1 Cor. 11:11-12), but it teaches a distinction in position (1 Cor. 11:3) and role (1 Tim. 2:8-15). I must be an example of position and role to our sons, as my wife, Jill, must be for our daughters.

I must show my sons how to work to provide (Gen. 3:17-19; 1 Tim. 5:8). On one hand, I must not be lazy, but on the other, I must not be a “workaholic,” neglecting other responsibilities, including spending time with my family. And, I must show them that work is done, not only to meet our needs, but to share with others (Eph. 4:28). If I don’t, what kind of workers will my sons be?

Luke, Jeremy, and Eric must see me as the loving head of Jill, leading her unselfishly and sacrificially, as Christ does the church (Eph. 5:23, 25). They must see me nourish and cherish her as Christ does his body, not doing anything to physically, verbally, or emotionally abuse her (Eph. 5:28-29). And, they must see that I understand her needs as a female, and honor her for the carrying out of her important role (I Pet. 3:7; Prov. 31:28-31). If I don’t, what kind of husbands will my sons be?

My sons must know that I am seeking to bring them up in the Lord’s discipline and instruction (Eph. 6:4). They must realize that my chastening, while not pleasant at the time administered, is designed to produce the fruit of righteousness (Heb. 12:5-11). I must train them in such a way that they are neither angered nor discouraged (Eph. 6:4; Col. 3:21). If I don’t, what kind of fathers will my sons be?

I must “lift up holy hands” in prayer (1 Tim. 2:8), and to the extent of my ability lead singing, teach, and preach for God has given men the leadership role in the worship of the church. I must develop my character and mature in my family leadership so that I can be an elder or deacon (1 Tim. 3:1-13; Tit. 1:5-9). If my sons don’t see me undertake these responsibilities, will they become leaders?

I close with a sobering poem for all of us who are fathers to consider as we meditate on our importance to our sons:

Walk a Little Plainer, Daddy

“Walk a little plainer daddy,”

Said a little boy so frail

“I’m following in your footsteps,

And I don’t want to fail.

Sometimes your steps are very plain,

Sometimes they are hard to see

So walk a little plainer daddy,

For you are leading me.

I know that once you walked this way

Many years ago

And what you did along the way,

I’d really like to know.

For sometimes when I’m tempted,

I don’t know what to do

So walk a little plainer daddy,

For I must follow you.

Someday when I’m grown up,

You are like I want to be.

Then I will have a little boy,

Who will want to follow me.

And I would want to lead him right,

And help him to be true

So, walk a little plainer daddy,

For we must follow you.”

 Author Unknown

Guardian of Truth XLI: 12 p. 15-16
June 19, 1997