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The sale of our publications helps to ensure funds for future materials. In other words, whenever you buy one of our workbooks, commentaries, or the new hymnal*, you aid current and future projects—you help support the continued availability of sound Bible-study materials for the next generation.

Traditionally the materials have been print, but we are now branching out into the electronic realm. For instance, our flagship publication, Truth Magazine, is available in Kindle format and on the website as a PDF download. Plans are to put all Truth Commentary books into digital format as well. This will take some time, but it is in the works.

Consider this…

With our Truth Commentaries our aim is to provide a biblically sound commentary set written by brethren that will bless Christians for three, four, or more generations. Think of the Pulpit Commentaries that many brethren have on their shelf now. These have been around for over 100 years. We hope Truth Commentaries are around for that long and longer.

Further, the new hymnal, Psalms, Hymns, and Spiritual Songs, will be used by brethren for decades, God willing. This hymnal is fundamentally different from others in several ways. It has five editors. Scores of brethren gave their input for what songs should be included. The hymnal also utilizes Phrased Notation. This means the layout is driven by the phrases of the song, not the size of the page. It avoids line breaks in the middle of a thought. Hence, you complete a phrase with each line, avoiding the all-too-common disruption of jumping to the next line.

*As noted above, we have a new hymnal due out in June and available exclusively from CEI Bookstore.

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Satan is the father of lies because of the events in the Garden (Gen. 3:1-6). He has never ceased lying to men to lure them away from God. His work is relentless, but so is God’s.

One great deceit with which the devil has had much success is that salvation is by faith alone. Most of our religious friends and neighbors adhere to this doctrine. It is a part of Calvinism, though many are not strict Calvinist or would even know what that means.

The Methodist Book of Discipline teaches that salvation by faith only is a wholesome and comforting doctrine. If it was true, that would be true. However, it is a false doctrine and so any comfort is misleading and wholesomeness a fraud.

Faith-only salvation contradicts straight-forward language.

James teaches that salvation is “not by faith only” (Jas. 2:24). Rather, he says, it is by putting faith into action (Jas. 2:14-26). He points to Abraham as one example of true faith; so does the Hebrew writer.

In Hebrews 11, the writer sets before us not only Abraham, but also many others who lived by faith. They are concrete examples of faith. Abraham left his homeland at God’s command and offered His son for the same reason (Heb. 11:8-19). Able sacrificed by faith (Heb. 11:4). Noah built an ark (Heb. 11:7). Moses forsook Egypt and Israel crossed the Red Sea by faith (Heb. 11:24-29). Each case in this chapter is of individuals or groups that obeyed God’s command by faith. In other words, they believed what He said and acted on it.

If Israel believed God could part the Red Sea and save them, but refused to cross it when the waters rolled back, would they have been saved? If Noah took the position that God had the power to save him without the ark, and thus he neglected to build it, would he have been saved? The obvious answer is no. We are required to act on God’s commands, not just believe them.

Here is a specific case in point. There were men among the rulers of the Jews that believed in Jesus as the Christ, but refused to confess Him (Jn. 12:42, 43). They would not because of their love for the praise of men exceeded their love for the praise of God. Jesus said if we would not confess Him before men, He will not confess us before the Father (Lk. 12:8, 9). So, were the rulers saved by faith only? No. They lost their souls in spite of the fact that they believed in Jesus. There was another condition for salvation besides and beyond faith.

Faith-only salvation ignores plain teaching.

That more than faith is needed is abundantly clear from even a casual reading of the New Testament. Jesus said men must believe, repent, confess, and be baptized for salvation (Jn. 8:24; Lk. 13:3; 24:46, 47; Matt. 10:32, 33; Mk. 16:16; Matt. 28:19, 20). Peter commanded men to repent and be baptized in order to have their sins remitted (Acts 2:38). Note that at Cornelius’ house it says, “he commanded them to be baptized in the name of the Lord” (Acts 10:48). Command is not an option, though that is what most people believe about baptism today. Ananias told Saul of Tarsus to arise and be baptized to have his sins washed away (Acts 22:16). The Spirit-guided apostle said baptism saves (1 Pet. 3:21). It cannot be any plainer than this. For one to miss these truths, he must either willfully ignore it or blindly follow the teaching of another.

Faith-only salvation leads men to hell.

When a person accepts the deceit of the devil he is lost. If he dies in this state he is eternally lost and will go to hell with the devil and his angels. As examined above, faith-only salvation is one such deceit. It is partial truth, which means it is a lie.

Our family, friends, and neighbors may be caught up in this lie. Our duty is to help them see the truth. It may not be easy. They may not like it. Still, we must do it.

Finally, it is important to understand that the difference between faith-only salvation and what the Bible teaches is not academic. It has real consequences. We must view it as a weapon of the enemy, Satan, and seek to destroy it. If we are successful, souls will be saved.

— Steven F. Deaton

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Brother Mike Willis has asked me to write a few comments regarding the call-in type radio program. I’ve decided to follow the same general outline that I used for this topic in the ’73 Florida College Lecture Series. For some five years I hosted such a program in Louisville, Kentucky. This was a Monday through Friday 30-minute program, aired at 2:30 each afternoon. Since moving to Owensboro, Kentucky, I have conducted the same type radio broadcast each Tuesday from 6:00 to 7:00 p.m. This type program has demonstrated itself in many ways to be more fruitful, more appealing, and more prone to attract and hold attention than the straight preaching, conventional gospel broadcasts.

This type work was first brought to my attention by an article in the Gospel Guardian by Lowell Williams regarding their call-in program in Seattle, Washington. He referred to this medium as “a modern-day marketplace.” Shortly after, I discussed the matter with Peter Wilson who participated on such a program in Portland, Oregon. He sent a sample tape of one of their broadcasts, and the elders of the South End congregation in Louisville decided to increase our radio time from 15 to 30 minutes and give the new idea a try.

There were three of us on that first program: Rodney Miller, Bobby Witherington, and myself. I cannot speak for the others, but I have never felt more inadequate, unnecessary, and just plain scared in my life than I felt awaiting that first call-in program! I had already decided that I would make it clear that we did not claim to know all the answers, and that we would quickly admit it if we did not know an answer. But then, I asked myself, “What if I don’t know any of the answers?” or “What if we receive no questions?” Somehow we got through that one. We had plenty of questions, and we knew the answers! I have always started these programs by requesting that callers deal in principles, not personalities; that they be brief in their comments; and limit their calls to one per week. Most callers have complied with those ground rules.

Type Questions Received

Most of the calls that we receive contain the type questions that we are often told nobody’s asking. Questions such as: “Why do you say there is just one church?” or “What about the thief on the cross if baptism is necessary?” or “Do you baptize in the name of Jesus?” or “Why don’t you use instruments of music?” or “What do you mean, the Old Testament is no longer binding?” or “What does the Bible teach about falling from grace?” This type broadcast has reinforced my convictions that many people are still interested in such “doctrinal” questions.

Often, specific scriptures are quoted by callers which they believe will support their doctrines: `Don’t you believe that according to Matthew 24, the second coming is imminent’”; “You say children of God may fall from grace. What about 1 John 3:9 (or John 10:28, or Romans 8:35-39)?” or “If instrumental music is not right in worship, please explain Psalm 150.”

Sometimes people give vent to bitter feelings prompted by prejudice and emotions. How we deal with such calls is extremely important in view of the entire listening audience. For example, one lady asked why God put all the snakes and spiders and flies here.

“I don’t really know,” I confessed. “Do you reckon it was just to worry and aggravate us?’1 she asked. She then went into a rather lengthy description of how “aggravatin’ ” flies were, “especially,” she emphasized, “the old green flies!” She made her point. I laughed, and took another call.

Brethren have often asked, “How do you keep your temper?” “I’d blow my stack,” some have said. But we are not there to lose tempers, blow stacks, and let off steam. We are there to teach the word and try to save souls. Sometimes when a subject has been driven in the ground for some time, I may get tired of hearing the same old thing. But I must remember that people are listening, and the manner in which I react will make an impression for good or bad.

On many occasions, opportunities for direct dialogue are presented. Some callers do not want to argue their point, but some do. I have always found that a program is much more interesting to the listening audience when some dialogue between the callers and us takes place.

Timely questions and issues often arise. In recent years many callers have raised questions on such subjects as abortion, ecumenicity, law and order, ERA, etc. Several questions were asked regarding scriptural teaching on capital punishment during the Gilmore controversy in Utah. And then some incidents occur that are quite humorous. My “preacher’s tales” have multiplied exceedingly as a result of many of the programs I have participated on. Such incidents do no harm. In fact, they increase the interest of the audience.

Valuable Possibilities

One of the great things about such programs is that we know people’s questions on the Bible are being dealt with. They are making these questions known. The specific matters which need greater emphasis at any given time will necessarily receive attention, for they will be asked about more often. We should not grow weary of answering the same questions over and over. People steeped in religious error may have to hear something fifty times before they really begin to consider it.

The great interest in this type programming is reflected in the increase in mail. On our 15-minute daily broadcast in Louisville which consisted of straight preaching, we rarely received a letter. The same was true of the Sunday morning, 30-minute program here in Owensboro. But several letters are usually received each week in regard to our call-in program. Both in Louisville and here in Ownesboro, I have heard from several who tape the programs and listen, to them again, or play them to others.

Another valuable service such broadcasts offer is the edifying of Christians. While many members of the church do not listen to the straight-preaching programs (though they ought to), it has been my observation that almost all members who have the opportunity listen to this type broadcast. Many are strengthened in their convictions by being witness to this constant confrontation of truth and error. Several have successfully used such programs as a springboard for conversations with neighbors and co-workers.

Measurable Good Accomplished

Here, as in most cases, we cannot know all the good that has been done. But we do know of some. In Louisville, close to fifty people that I knew of, obeyed the gospel as a result of our radio efforts. These were baptized in different congregations in the city. Of the first of these were Junior and Susan Bronger. This couple came out of the Nazarene Church. Junior is now preaching the gospel at Willisburg, Kentucky.

While some of these have fallen away, many are more stable than the average convert. They knew what they were doing and were well taught on the differences between the church and denominations. They are also aware of such matters as institutionalism, Bible teaching on divorce, premillennialism, etc., for they have heard these matters discussed many times.

Here in Owensboro, the program has not yet borne a lot of visible results. Some good has been accomplished, however, in teaching tie liberals. Three families have renounced institutionalism, and I have had opportunity to study with others. In my estimation, the call-in format is the best approach to radio work. It truly constitutes a “modern-day marketplace.” Used as a means to the end of reaching and teaching and persuading people, it is very rewarding.

Truth Magazine XXI: 28, pp. 437-438
July 21, 1977

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Like most other preachers, I receive a number of church bulletins every week; approximately 75-80 bulletins cross my desk every week. These bulletins come from a number of different geographical locations and have different goals which they aim to accomplish. A large amount of the Lord’s money is being used each week just to get the bulletin mailed out to brethren. Just how much good is being accomplished through this medium of teaching?

Having personally edited a bulletin for six years, I feel somewhat qualified to analyze the amount of work which it takes to put out a, good bulletin. Too, I know something of the costs which are involved in putting out a bulletin. However, I felt that my personal exposure to bulletins might be too limited to make the general statements relative to bulletins which I wanted to make in this article. Therefore, I wrote a questionnaire which I mailed to those who are sending me bulletins; over half of those to whom I mailed this questionnaire responded. My analysis of bulletins is drawn from the 36 responses which I received and my own personal exposure to publishing a bulletin.

The Average Bulletin

Although there is no such thing as an average bulletin, I felt that I had to get some kind of average bulletin and then treat it as a specific case to make any sense out of this article. Hence, I averaged together the various statistics given to me from the 36 responses which I sent out to come up with this composite picture of the average bulletin.

The average bulletin published among us has 66 % circulation among Christians and 34 % circulation among non-Christians. Its mailing list is composed of 1269 names. The articles are written by the local preacher 69% of the time with the remainder being written by “anonymous” or “selected.” The preacher devotes approximately 10 hours of his time to what work he must do to get that bulletin in print. In the following assessments of the cost of bulletins, these figures will be used.

How Much Does Our Bulletin Cost?

Brethren, your local church bulletins are costing you a good bit more than most of you realize. From the bulletin statistics which I have compiled, let me show you how much it costs to publish a bulletin. If you went out and hired the printing done, you could get the job done for $29.84 per issue at one of the local quick printing establishments. Yet, one has to add the cost of labor on top of this expense. The preacher has already invested ten hours of his time to putting out that bulletin. I would suppose that the average preacher is getting close to $300 per week (housing allowance included); based on a forty hour week (when was the last time you saw one?), his labor is worth $75.00. Forgetting what labor has been contributed by the members and adding $10.00 for postage, your weekly bulletin would cost you $114.84.

Maybe you think that this figure is high because of the printing bill. Let’s compare the figures we receive by going the other route to see how much money is being saved by printing it ourselves. First of all, the church must make an initial investment of $1500-2500 to purchase the necessary equipment to print its own bulletin. This equipment will be used equipment. The weekly paper bill will be $6.02, if there is not one sheet of paper wasted. The church then must decide whether it is going to make its own plates or hire someone to have its plates made. If it decides to make its own plates, it will need a camera, dark room, and supplies; once this initial investment is made, making plates is relatively inexpensive. Four years ago, I was hiring our plates made for $9.00 which was cheap at that time. So, a person has at least $15.00 in supplies for doing his printing at the very least. Hence, the one doing the printing is making $10-15 per issue.

However, one should consider what quality of work will be produced by the preacher versus that which is produced by the professional printer. Frankly, I would be embarrassed to hand out some of the bulletins which I receive because of the quality of workmanship which has gone into the printing of the bulletin. I have seen very good material wasted because of the printing job which was being done. For me, I would rather see the bulletin hired, even if it costs a little more, in order that the quality of work will always be the very highest possible.

Someone counters that this cost is excessive because the preacher’s wages are added to the cost of the bulletin whereas the preacher must be supported anyway. While it is true that the preacher will be supported even if no bulletin is published, somewhere down the line brethren are going to have to grapple with whether or not it is a wise use of the Lord’s money to use the preacher to publish a bulletin. Having published a bulletin, I know from experience that there were many times when I needed to be preparing a lesson, going to visit someone, teaching a Bible class, etc. when I simply could not do it because a bulletin deadline had to be met. Hence, I was using my time typing, writing, or printing a bulletin when things more important needed to be done. Later in this article, I shall try to assess the good accomplished through bulletins.

The Reading Audience

I fear that most brethren whose money is being used to pay for our bulletins have the concept that these bulletins are going into the homes of unbelievers and are going to be effective in converting them to Christ. Of the 36 bulletins surveyed, only 6 had a larger percentage of readers who were non-Christians than it had as Christians. The average bulletin had a readership of 66% Christians out of the 1269 which were mailed. Since 1 do not know many congregations with memberships exceeding 1269 persons, I am forced to conclude that most bulletins have an audience of Christians all over the nation. Bulletins published by local congregations are going all over the nation and, I fear, that most of them are going into the homes of brethren who are already the strongest members in other congregations.

Frankly. I have serious doubts that the local church is much benefitted by a bulletin such as is our average bulletin. It will not likely reach any of the neighbors in the community to win them for Christ; it will not likely reach some unfaithful Christian in the neighborhood and make him want to be reconciled to his Lord. It will not accomplish these great goals because it is not being mailed to these people. Most bulletins, my brethren, are brotherhood papers, no more and no less!

The Purpose of the Bulletin

Why then are so many congregations publishing bulletins? In the survey which I mailed out, I asked the question of what was the aim of the bulletin, to edify the members, to reach the lost, or to relate congregational news events. The greatest percentage of responses related that the main purpose of the bulletin was to edify. Edify who? The local church? If so, why mail out 1269 bulletins all over the United States to edify 200 saints in a local congregation?

If edification is the main goal which is to be accomplished, let me suggest some less expensive alternatives. James E. Cooper publishes a weekly bulletin to be used by local churches which has the local congregation’s own name, address, and service information on the back for the very reasonable price of 40 per bulletin when mailed in a group and 50 per bulletin when mailed directly to the recipients. The quality of this bulletin is superior to that of 90% of the bulletins which I receive in content and appearance. It has a good balance of articles designed to reach the lost and edify the saints. For $10.00 a week, every member of the local congregation could receive a bulletin mailed directly to his home; that is considerably less expensive than the individually produced local church bulletins.

For just a little more expense, and probably for much less than is presently being spent on the local bulletin, magazines of 16 pages length can be sent to the home of every member. Truth Magazine, for example, will send 16 pages of good religious instruction into twenty homes four times a month for $10.00 a month. Bundles of Gospel Guardians can be sent to the local congregation at the price of 20″ for each copy. Searching The Scriptures will send thirty copies of their twenty-page magazine into your members’ homes for $10.00 per month. As a matter of fact, a local church could probably mail nearly every magazine published by conservative brethren into the homes of every one of their members on a regular basis for less than they are truly spending on their local bulletin. But, by hiding the costs (i.e., not considering the preacher’s wages, the initial investment cost of equipment, etc.), we persuade ourselves that the bulletins cost us very little.

What Is Being Accomplished Through the Bulletins?

This is undoubtedly the most difficult question to answer of the entire survey. I asked the question, “How many of the following have you gotten as a result of your bulletin in the last year? ___Contacts ___Home Bible Studies ___Baptisms __Restorations.” The results were pretty much as I expected. Very few of the bulletins could attribute any results directly to their bulletin. In the six years that I edited a bulletin, I established contact with one couple which resulted in the conversion of their soul.

Brethren are rather defensive about this aspect of their bulletins. I think most of us act toward our bulletins just as the general populace acts toward Congress. The general populace thinks that Congress is filled with a bunch of crooks; however, when election times rolls around, they re-elect their own congressman because they think that he is different from all the rest. Perhaps this is the way that most of us view our bulletins. Basically, we do not believe that bulletins are accomplishing much good (I hear a number of preachers tell how many of the bulletins which cross their desks end up in a garbage can after a hurried glance, but the one which we are working on is decidedly different; it is accomplishing untold good.

Frankly, I think that it is time for us to take a good close look at the money being spent on bulletins. Businessmen periodically assess whether money being expended in certain areas are producing any dividends to see whether or not it is profitable to sink more money into that work. Brethren need to learn a lesson from these men. We need to assess whether or not the thousands of dollars being spent each year are producing the results which we desire to accomplish. Brethren, look at your mailing lists. Do you really want to pay for sending bulletins to faithful Christians all over the United States? Brethren, look at the amount of time your preacher is having to spend in putting out your bulletin. Could that time be better used in some other field of labor? Look at the out-of-the-pocket expenses you are making on your bulletin. Could that money be used in another, more effective means of reaching the lost?

We are only discussing methods of reaching the lost and, since we are discussing methods, I am going to give my personal judgment, for whatever it is worth. I believe that bulletins at one time were very effective in reaching those among us who had headed down the institutional trail. Many families were saved from institutionalism through the work of faithful men publishing good bulletins. No doubt, some areas have had equally good success in reaching the people of their neighborhood through the printed page. However, there are more effective tactics available to you than those available through the local bulletin.

For example, consider the work of the Brown Street Church in Akron, Ohio. Just recently, they invested $6,500 to present thirteen weeks of a Bible teaching program which was aired on television at 7:00 p.m. on Saturday night. The thirty-minute program is divided into two segments: -the first part consists of a panel of three people engaged in a Bible contest patterned after the TV program “Jeopardy;” the second segment has one of the local preachers asking Brother Weldon Warnock questions pertaining to a given subject. Between these two segments, the congregation advertises its free Bible correspondence course. At the end of eight weeks, the program had enrolled 400 people in its Bible correspondence course. Now, brethren, compare the results you are getting from your bulletins with what is being accomplished in this program. Providing that this congregation uses a good follow-up program, many people in the listening area can be converted to Christ.

Conclusion

I am not trying to make any official pronouncements regarding whether any given local congregation should continue or discontinue its local church bulletin. Every congregation is autonomous; the editor of Truth Magazine cannot and should not try to dictate to churches what ways they should use their money. However, every eldership has a responsibility before God Almighty to use the money which is contributed in the first day of the week contribution in the best possible way. Hence, they have a responsibility to periodically assess what good is being accomplished through the means being used.

In the event that one method is producing no results, use the money that is being spent in that area to try something different. Let us not become so tied to given means and methods that we cannot experiment with legitimate alternatives.

Truth Magazine XXI: 28, pp. 434-436
July 21, 1977

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In religious terminology, the act of publically proclaiming the gospel is called “preaching.” We usually use the term “Gospel Meeting” to apply to a special prolonged effort devoted to preaching the gospel. In this writing, we use the term “Gospel Meeting” to refer to a prolonged series of gospel sermons.

“Gospel Meetings and the Local Church” just naturally raises the question, “‘why have a gospel meeting?” Some feel that it is simply the thing to do and so traditionally most churches have one or two meetings a year. Because it is accepted as a matter of fact routine, not much is done by way of preparation and consequently response is average or even poor on the part of the membership of the local church. In some areas the response in the form of turn-out to the meeting is so poor on the part of the church having the meeting, that were it not for the number of visitors from other congregations there would hardly be any attendance. This is a sad commentary on any church. There is definite room for improvement when it comes to gospel meetings. In this writing some suggestions on how to improve this area of the congregations’ activity will be discussed.

Members Have to be Sold on the Idea

If the members of a given collective look upon the meeting as merely a custom, then they cannot help but be indifferent toward it. Those who are indifferent are usually the ones who question the effectiveness of gospel meetings. They do not believe that the meeting is a usable tool in teaching saints and aliens. Brethren must be sold on the fact that meetings can and will do three things:

(1) It will cause the gospel to be preached. The Bible says much about preaching. For example, one cannot read the book of Acts without seeing the fact that “it pleased God by the foolishness of preaching to save them that believe” (1 Cor. 1:21). The great commission commands us to “teach all nations” and after baptizing them, “teaching them to observe all things” (Matt. 28:19-20). The Apostle Paul commanded Timothy to “preach the word” (2 Tim. 4:2). Because the brethren of Thessalonica saw the real value of gospel preaching, Paul could commend them by saying, “for from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad: so that we need not to speak any thing” (1 Thess. 1:8). Gospel preaching is absolutely essential to the salvation of the lost (Rom. 10:8-17).

(2) Gospel meetings stir up the church and strengthens its faith. Christians are in constant danger of drifting (Heb. 2:1-2). They are in danger of leaving their first love (Rev. 2:4-5). Even now many are lukewarm and have a name that they live, but they are dead (Rev. 3:15-16, 1-2). All of us need to be stirred up from time to time. We need to be awakened and challenged to greater service for the Lord. The acquisition of conviction however, is dependent upon a hearing of the gospel (Rom. 10:17). In this age when there are so many diversionary activities in the form of sports, etc. the meeting may be one of the very few ways many people receive any instruction in the Bible. Gospel meetings also serve to off-set the lack of teaching in the home. We cannot under-estimate the power of the gospel meeting.

(3) The meeting will serve as a unified and concerted effort to save the lost. Without the salvation Christ offers, people are lost in sin and condemned to an eternal torment (Rom. 3:10, 23). Only the gospel can save them (Rom. 1:16-17), and that only when we get them interested (Rom. 10:11-15). Many obey the gospel during a gospel meeting. If a single soul is saved during a single gospel meeting, all the efforts that went into that meeting were worth it. Rest assured that a well planned and executed meeting will reinforce our hope, shore up our defenses and stimulate us to action. But only if we take advantage of it.

Plan Your Meeting Well

A good meeting is carefully planned. A church needs to carefully and very prayerfully decide upon the purpose and goal of the meeting. Seldom do brethren stop to think: is this meeting for the edification of the church, or is it to reach outsiders? The answer to this question determines who would be best suited to do the speaking and the course of action taken for the series. The time, effort and money spent on some meetings could be better spent elsewhere due to lack of forethought.

A well planned meeting is one where the speaker has been prayerfully selected, not because he has a big name or prestige. Some older preachers may not be what the church needs. A younger man might do a better job, especially where there are a large number of young people. The greatest mistake brethren make is in concluding that power, prestige or publicity is a sign of superior ability. Big name preachers sometimes fail to get the job done. Eloquence alone should not be the deciding factor.

How well in advance of the meeting do you plan and execute advertisement? How soon you begin announcing the meeting depends for the most part on the medium used. If a church has a bulletin then as soon as one meeting ends the other could be announced. Beginning several weeks before a meeting a bulletin should be used to its fullest extent. Large, nice looking newspaper ads pay handsome dividends. Do not forget the fact that most radio stations have”community reports” where one can get free spot announcements daily before a meeting and during a meeting. Printed handbills, cards and other forms of advertisement can be handed out from door to door in a community or even mailed. Seize every opportunity to publicize your meeting! Remember, the best advertisement is word of mouth. Sell your members on this fact.

Plan a Prospect Sheet

Another good factor in bringing about a good meeting is to have a prospect sheet. Some of these on this list can be visited and others can have advertisements mailed to them. About two or three weeks ahead of the meeting have the members of the church set a personal goal of how many they will try to influence to attend. Several days later have them make a list of names, whether they are prospects or not. Then list those most likely to attend. Having done this, personal letters can be written to be followed by personal phone calls. Always offer to provide transportation.

The “buddy” system works well too. Using this arrangement each couple selects another couple who are either apostate or non-members and concentrates on them throughout the meeting. Having them over for a meal during the meeting or over for refreshments after services will encourage them greatly.

Pray for the Meeting

There should be special prayers offered in behalf of the meeting. Brethren should pray individually and collectively. For example, about four weeks before the meeting brethren could meet in different homes each week for a discussion of the meeting and specific prayer in its behalf. In this way brethren are constantly reminded of the fact that they have a vital part to play in the preaching series. Prayer should be made in behalf of the meeting, for the speaker and for the brethren themselves. Certainly prayers should be offered in behalf of the prospects.

Conclusion

We repeat: the day of gospel meetings is not over. But we must apply ourselves to the tasks of planting and watering with the conviction that God will give the increase (1 Cor. 3:6-9). Let us sanctify ourselves as in the day of Joshua (Josh. 3:5). God will work the wonders of conversion among us. We must, however, do our part. Have a good meeting!

Truth Magazine XXI: 27, p. 429
July 14, 1977

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A gospel meeting involves a series of gatherings at which time the gospel is to be preached. Essential to such efforts is the presence and work of gospel preachers. Preaching was done by Jesus, commanded of His apostles and other Christians and freely employed in the work of the early church. Timothy was charged to “preach the word” (2 Tim. 4:1-4). So vital is the good news of the kingdom, that even the feet of those who bring it are “beautiful” (Rom. 10:15). Paul said “Woe is unto me if I preach not the gospel” (1 Cor. 9:16). He was “ready to preach it at Rome” (Rom. 1:15) and everywhere else a door of opportunity might open. He taught the gospel “publicly and from house to house” (Acts 20:20).

To “preach is to herald the gospel, to lift up the voice and sound it forth. The terms “preach” and “teach” are often used interchangeably in the New Testament. “Gospel” may be preached to both saint and sinner (Rom. 1:15-16). “Doctrine” may be taught to both saint and sinner (Acts 5:28; Tit. 1:9). Teaching involves the imparting of knowledge. All preaching should do that, though it may take the form of public discourse. Most of the distinctions existing in the minds of brethren between preaching and teaching have to do with manner of presentation.

One does not study long in the book of Acts and later New Testament references before learning that preaching was vital to the work of the apostles and early Christians. Without it, congregations would not have been established and strengthened in the faith. The newly established church in Jerusalem had a series of meetings lasting several days (Acts 2:46). Peter tarried “certain days” in Caesarea among the new converts made at the house of Cornelius (Acts 10:48). That is really what we do in today’s gospel meetings. We tarry certain days and come together daily to publicly proclaim the word of God. I seriously question the soundness of any brethren who conclude that such a practice is without benefit to the saints and to the saving of the lost.

The Preacher in Such Efforts

The same requirements for a gospel preacher which would qualify him to preach anywhere are those essential to one who might be invited to come and “tarry certain days” among the disciples at a given place. He must be “faithful” to the Lord and “able” to do the work of gospel preaching (2 Tim. 2:2). Some men who are faithful to the Lord in their conduct are not “able” to preach anywhere effectively for lack of either natural or acquired ability. Some men have not studied well. It is axiomatic that one cannot teach another what he does not know himself.

In choosing a man for a gospel meeting, brethren should always look for a godly man, whose manner of life is beyond reproach. Then they should seek a man who, in the judgment of the brethren, has the ability to effectively preach the word in order to accomplish the objectives of such a special effort. And a gospel meeting is a special effort. Some brethren think they have to send half-way across the country to obtain the services of a man who is well known in order to have a productive gospel meeting. There is nothing wrong with inviting a man who lives some distance away and who is known widely for faithfulness to the Lord and ability to effectively preach the gospel. Some modern writers have intimated that there is something suspicious or dishonorable about a gospel preacher having attained a good reputation and being frequently called upon in various places. Yet, I dare say, any one of them would try very hard to answer any such invitation, should it be forthcoming. But, fruitful gospel meetings may be conducted by men perhaps not known so widely, men who might be younger but quite capable, and who might live right in the area where a congregation could well profit from his services. I am persuaded that many congregations are making a serious mistake by not including in their gospel meeting plans some very able young men.

What to Preach

Choosing subject matter for a meeting is not always easy. The shorter the meeting, the harder this task becomes. Everything in the Bible cannot be discussed in five to seven or eight days, even if there are day. services. Sometimes a congregation solves this problem for the preacher by asking him to come prepared to address himself to certain needs in the congregation or subject matter which the brethren feel would be needed in that community at large. But usually, churches leave it to the preacher to use his best judgment. There are certain subjects which are needed everywhere. Faith in God, in Christ and the Bible must ever be established in the hearts of the doubtful and often confirmed in the minds of believer. The authority of Christ and his word must ever be established. The division of the covenants is still not well understood. There are present-day philosophies which undermine faith in the Lord and his work which need to be dealt with. The application of New Testament teaching to every, phase of godly living must be stressed. How this applies to the home, to business, to citizenship in a worldly kingdom and how the Christian may withstand the pressures of the world and still be pure before God-these and like subjects need to be discussed. Materialism ought to be exposed for what it is. Worldliness in the church should be exposed and rebuked. Indifference and indolence in the work of the Lord must be corrected. People must be instructed, convinced and stimulated to obey the gospel and saints to be more dedicated.

Some preachers have developed a reputation of being “preacher’s preachers.” That is, many gospel preachers will come from far and wide to hear those reputed to be learned and scholarly while the local brethren and community people, after a meeting or two, give him a good “letting alone.” They do not understand what he is talking about. There must be a place for meetings designed to conduct in-depth studies in word derivations, and fine distinctions, but preachers who specialize in such efforts during gospel meetings ought not to get sore when the common, ordinary person is concerned about making his life right before the Lord, haunted by guilt and doubts, battered by waves of temptation in work, at home and in society at large, and needing desperately to hear something he can understand and can use in changing his life for the better. Long ago, I stopped giving any thought to whether or not visiting preachers regarded me as wise or scholarly. Personally, I am convinced that when a gospel meeting is over, I should have taught the sinner what to do to be saved, shown the difference between truth and error, opened the hearts of hearers to the beauty and simplicity of God’s truth, and encouraged the child of God to do better. If that has been done, then God has been pleased and I have been a success where it really counts. If enough seed is planted and watered, God will give the increase, whether while the meeting is in progress or after it is over.

Gospel preachers ought to spare the brethren, and any whom they persuade to attend, their opinions and nit-picking ideas. Get into the scriptures and stay there! Tell people what the Lord said and keep your “think so’s” to yourself! There are some meetings which call for addressing oneself to specific problems known to exist among the brethren by whom you are called. When that must be done, it must be done fairly, impartially and with full knowledge of the facts. It is a serious mistake, with which the church will have to live after you have packed your suitcase and gone home, to allow yourself to become the axe-grinder for one side or another in a local feud.

Over the years, this writer has developed the practice of preaching expository sermons which summarize books of the Bible or certain chapters in context with pertinent applications made in today’s world. People need to know what the Lord said in context. Topical preaching has its place. Some of it is necessary. But exposing the minds of a sincere audience to a portion of scripture in its proper setting, with attention given to immediate and extended applications, is of great benefit to any audience at any place, anytime. Preachers often complain that too many are ignorant of the scriptures. Whose fault do you suppose that is? Certainly everyone should study the Bible for himself at home. But preachers must also share the blame.

How to Preach It

(1) The truth should be preached courageously. It is much worse to displease the Lord than an earthly audience. Paul asked brethren to pray that he might open his mouth “boldly” in preaching (Eph. 6:19). Mealy-mouthed uncertainties will not change anybody.

(2) The word should be proclaimed simply. If the audience cannot understand because of our choice of words or poor organization, making it virtually impossible to follow, then we have wasted our time and theirs. “But today’s audiences are so much more enlightened and better educated,” we are told. That is doubtful. When young people go to college who cannot spell simple, ordinary words, or construct a simple, declarative sentence, today’s audiences are not as far advanced as some might think. There are college graduates who either cannot spell or do not know how to use the dictionary, or both. I know. Some of them send me manuscripts for publication! Much of the generation under thirty years of age has been brought up listening to rock music by the hour and shuttled through school on ever-lowering educational standards. If we will reach them with the truth, we will have to keep it simple.

(3) Gospel preaching should be done with great concern for the lost. This will generate in our preaching a sense of urgency. If our concern is real, our urgency will be natural and apparent to those who hear. Frankly, much of the conversational-tone preaching makes me sleepy. It lacks urgency. One does not have to shout to be fervent, nor to practice all manner of facial contortions and frantic gestures to be intense. But one thing is certain and that is that we shall stir nobody to change unless we are evidently stirred with the truth of what we are saying. Perhaps at no point in a sermon in a gospel meeting does this concern, or lack of it, become so apparent as during the offering of the Lord’s invitation. Of course, the sinner must be, informed as to what he ought to do. Saints have heard t over and over, but that does not lessen the need of the sinner. Many a sinner may have been disturbed at the time he needs to give the more earnest heed by the inconsiderate fumbling and rattling of song books if the preacher happens to mention faith, repentance or baptism after speaking about thirty minutes. Try this, brethren. When you are ready to offer the invitation, announce the song to be used and ask the audience to turn to it and hold it ready. Wait, and then ask them to give back their undivided attention. Then earnestly present the Lord’s plan, and then take a few moments to plead with those who are lost to realize the importance of what is about to be done, of what it can mean to their lives and eternal destinies. Many of us do not know how to exhort. We can argue, reason, lay out the facts, expose error, present a well organized lesson which is faithful and true to the Book, but we do not know how to exhort men to flee from the wrath to come. We do not make them shudder at the thought of being lost in hell, nor quicken their appetite for the beauties and glories of eternal rest with God in heaven. We do not help them to make the contrast between the hopelessness of serving the Devil and the rewards of godliness which hold promise in this world and that which is to come.

Some preachers seldom persuade people to obey the truth while others are much more successful. Some of those who make such complaints are extremely capable men. It may be that they are always present during a meeting when only sowing is done. The watering and reaping may come later, and that is all right. The number converted in gospel meetings is not the only measure of success. But it is a fact that in gospel meetings today, many are attending who ought to obey the truth, who have had some private teaching and who are looking for the way that is right and cannot be wrong. We ought to preach as if we expect people to obey the truth. Some of us preach about as pessimistically as the little girl who came to my door once and with head hung down blurted out “Mister, you don’t want to buy no Girl Scout cookies do you?” Some people who are persuaded of the truth and would obey it in a gospel meeting, do not come forward because they do not fully understand what procedure will be followed if they do come forward. Well, what would be wrong with taking a few moments to simply state what will be done?

Then seek the cooperation of the song leader. Ask him to choose old songs which have a fervent appeal to the heart, and ask him to start singing the very instant you ask the audience to stand and sing. If you are convinced there are some in the audience who are “in the valley of decision” stop after a verse or two and exhort a little more. I know some of the brethren will say that sounds like a holiness meeting. This can be overdone until an excitement is generated which overpowers the reason and disgraces the gospel. But if there is anything out of place with letting an audience know you are solicitous for the souls of men who are almost persuaded, then I have failed to find it. I have never done much of this in gospel meeting preaching or in local work, but there are times when I think it is needed and if the brethren do not want me to do it, then they ought to invite someone else to do the preaching. Other preachers can go about it the best way they can. That is what this preacher intends to do.

I hear some lamenting now that “Nobody obeys the gospel in meetings anymore.” Well, that is not so. If a man works in meeting after meeting, year in and year out and never persuades anyone to obey the Lord, then something is wrong and ought to be corrected.

Something also needs to be said about the use of a preacher’s time through the day during meetings. He can be kept on the social circle, stuffed until he can not get his breath and the meeting will actually be hindered. He can not think as well and he can not preach as well. Personally, I am always disappointed when the brethren have not planned for day services, if no more than ten or fifteen people can attend. Further it helps a meeting for a preacher to be willing to spend some time studying privately with those who are good prospects. That might interfere with his golf or fishing plans, but it also might help lead some to the Lamb of God who takes away the sin of the world. Brethren, an invitation to conduct a gospel meeting is not a status symbol. It is a door of opportunity opened before you to plant and water gospel seed. Let us all watch and be faithful.

Truth Magazine XXI: 27, pp. 426-428
July 14, 1977

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Qualified elders are necessary for the well-being of the local church. Titus was told to “ordain elders in every city” (Tit. 1:5). Paul, on the return trip of his first missionary journey, appointed elders in every church (Acts 14:23). Hence, churches are to have elders. God has assigned the role of elders in the church. It is a grave and serious responsibility as we shall see. Some take the office lightly, treating it as some glorified position to hold rather than a work to be done. The Bible says, “If a man desire the office of a bishop, he desireth a good work” (1 Tim. 3:1).

A man who is motivated to become an elder simply to control the church, and not to do the work which the office entails, has the wrong attitude. He has no business being an elder. Paul says a man is to desire the function or work, not the power to rule somebody. Even some brethren look upon the eldership as just a decision making body as they constantly say in their prayers, “help the elders in their decisions.” Of course they are to make decisions, but there are other important things elders are to do. Thank God for all those men who have the ability to be God’s elders and have accepted the oversight in order to serve the Lord to the fullest of their abilities. They conscientiously and energetically look out after the church of God. May their number increase.

With these preliminary remarks, let us now consider what the role of an elder is in a local church, primarily from a practical standpoint. This will not cover every duty, but we will endeavor to deal with some major duties and what they imply.

One of the must’s for being an elder is the ability to lead. The Bible states, “Obey them that have the rule over you . . .” (Heb. 13:17). The word, “rule,” in this passage signifies “to go before, to show the way, to guide; to lead, as an army or fleet, and so to command, to rule; to be a guide, a leader, ruler, chief” (Church Polity, Wm. Hayden, p. 54). Hence, an elder is to be a leader, a guide, a ruler. Brethren, in some places, have put the emphasis upon “faithful children” and have almost ignored leadership qualities. We should have come to realize by now that a church cannot go beyond its leadership. This is why some churches are stymied in growth-they have incompetent leaders. Competent leadership would demand the following things:

(1) Regular and frequent business meetings. Before elders can know in which direction to lead, they must make plans. Some of these meetings must include the preacher, deacons, teachers, and the other members, as all play a part in the growth of the church. Some places, the elders meet infrequently, and then the time is consumed talking about material things. I have seen elders huddle in a corner. for a few minutes after worship and try to discuss the work of the church. A few matters might be decided in a huddle, but no serious and in-depth plans can be worked out to move the church ahead.

Too, all the time necessary should be devoted to a business meeting. Some limit a meeting to an hour, regardless of the problems to deal with. Any unfinished business is postponed until the next meeting, perhaps a month or two later. Thirty to sixty days have been procrastinated simply because some men did not think enough of the Lord’s work to spend the amount of time needed to get the job done. Elders are to rule diligently (Rom. 12:8) and not slothfully (Rom. 12:11).

(2) Vision. Someone said, “A leader sees three things: what ought to be done, what can be done, and how to do it.” Elders need this kind of vision. They need to see the opportunities to stimulate, both the spiritual and numerical growth of the church.

(3) Initiative. After seeing what can be done to promote progress, they then must initiate the plans. Too many elders have to be goaded into nearly everything that is attempted. It is so easy to stay in the rut and be satisfied with the status-quo. Elders should initiate teaching and training programs, new and better methods of work, visitation programs, changes in order of worship occasionally, better facilities and equipment by which to work, etc. In other words, they should lead in a positive manner and not always have to be prompted to take every step forward. They should be the leaders and not the ones led.

(4) Distribution of responsibility. God gave elders the authority to rule the church, but this does not preclude distributing work to the other members. In fact, delegation of responsibility must be made to others if the work gets done. This is good leadership.

Deacons need to be given the job God authorized them to do, that is, take care of the physical responsibilities. Deacons, under the elders, should be given charge of the building and grounds, needy saints, baptismal equipment, communion supplies, etc., and the elders devote their time to the spiritual aspects of the church (cf. Acts 6:1-4). Some elders have taken over the deacon’s work and their duties go wanting.

Members can be given the task of checking absentees, visiting some of them for the elders, writing letters, helping in Bible classes to see that supplies are adequate and several other things. Some elders seemingly do not know how to systematically assign duties to others. They either try to do everything themselves or it is not done at all. All members should be made responsible in some duty or other. Members of the church should not be lost to the devil by a lack of activity; nor should they have to be coming to the elders asking for work. Elders ought to put them to work before they get a chance to ask.

(5) Communication. A good leader has a harmonious relation with his followers. He takes them into his confidence and at times asks their advice. All the brains are not in one man-not even a preacher. He informs them of his plans and stimulates them to serve by saying, “Let us rise up and build” (Neh. 2:17). Elders cannot expect cooperation by aloofness and an air of “bossism.” The attitude, “We are running things around here and it is none of your business what we do,” will not work. Elders are members of the congregation, too-not above it or outside it. The church is not theirs. They were chosen by the members to lead, guide and coordinate the functions of the church. The church deserves some consideration. Actually, for the most part, members should be told what transpires in the business meetings of the elders. Their meeting is church-business, not just elder-business.

May elders of God’s church everywhere strive to properly govern its affairs, adequately manage its interests and suitably promote its welfare. The church for which Jesus died deserves nothing less.

Role of Shepherding

In addition to being leaders, elders are shepherds or pastors of God’s flock. Paul told the Ephesian elders “to shepherd the church of God which He purchased with His own blood” (Acts 20:28, NASB). Peter exhorted elders to “shepherd the flock of God among you. . .” (1 Pet. 5:2, NASB). The King James has “feed” instead of “shepherd.”

We can easily understand what is involved in shepherding if we consider the term in its physical sense. Shepherds who tend sheep have a three-fold responsibility. They are to feed the flock, keep the flock from straying and protect the flock from predators. In like-manner, elders have an identical responsibility toward the flock which they pastor (shepherd). Let us notice each one briefly in the order we have stated them.

(1) Feed the flock. One of the qualifications of an elder is “apt to teach” (1 Tim. 3:2). This indicates that he must know the Scriptures and be able to nurture and strengthen those whom he watches over. Several methods can be employed by elders by which the flock can adequately and sufficiently be fed. One way is the Bible class arrangement. Faithful and able teachers are secured to edify the church. Some elders are dilatory here. They fail to train men and women for teachers, never have teacher’s meetings, have little thirty-minute classes twice a week, fail to provide adequate facilities and materials, and just let anybody teach a class. We provide for our livestock a better diet than this.

Pulpit preaching is an effective manner of edifying the church, providing the preacher studies and well-prepares his sermons. A good library, a well-supplied tract rack, religious journals, special classes, vacation Bible schools, a bulletin, etc. are excellent ways that elders can feed the flock. Good shepherds use these methods, and others, to build up the church.

(2) Keeps the flock from straying. A good shepherd watches for the safety of the flock so that one does not wander off and become lost. If, perchance, one does get lost, the shepherd immediately leaves the flock and searches for the lost sheep until he finds it (cf. Lk. 15:46).

The inspired writer said that elders “watch for you souls. . .” (Heb. 13:17). When the church meets and some of the flock is not present, faithful elders find out what is wrong. They may have fellow-saints assisting them in calling on the absentees, but they are getting the job done. If the situation merits it, then the elders make a personal visit and deal with the matter.

Some elders hardly ever bother with absentees or problems among brethren, unless the problem stinks to high heaven. In fact, they do not even miss the absentees until they have already petrified and ossified, spiritually. Then, its too late. Brethren, those elders who are not going to shepherd need to resign. They are a hindrance to the church and the spiritual welfare of the souls under them.

(3) Protect the flock from predators. Paul told the Ephesian elders, “For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. Therefore watch. . .” (Acts 20:29-31).

Elders must be very careful as to what preacher they secure to fill the pulpit. Good churches have been ruined by preachers. Furthermore, elders need to choose faithful teachers and also be familiar with the subject matter in each class. Our present crisis in the church over institutionalism, liberalism, fellowship, etc., would never have happened, or at worst, would only have been minimal, if elders had been doing their job. May elders have the courage to carry out their Godgiven duties of being shepherds over the flock of God

The Role of Being An Example

The Bible teaches that elders are to be examples to the flock. Peter exhorts elders, “Neither as being lords over God’s heritage, but being ensamples to the flock” (1 Pet. 5:3). In the epistle to the Hebrews, the inspired writer declares, “Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation” (Heb. 13:7). Elders must, therefore, go before the flock, showing and demonstrating how New Testament Christianity is to be practiced. The flock is to walk in their paths as they walk in the path of righteousness. Elders should not drive but rather lead. So much more can be accomplished by this procedure. Let us notice some things wherein elders are to serve as examples.

(1) Serving the Lord. Christians are “not to be slothful in business; fervent in spirit; serving the Lord” (Rom. 12:11). Enthusiasm must be generated in reaching the lost, edifying the saints, helping the needy, visiting the sick, worshipping God, yea, in anything that involves serving the Lord and doing his will. Elders must be examples in this zeal and fervency for the things of God.

(2) Domestic life. Elders are to be examples as husbands and fathers. They are to love, honor and provide for their wives and their wives are to be in subjection unto them (cf. Eph. 5:22-33). Many elder’s effectiveness is destroyed by insubordinate and worldly minded wives (cf. 1 Tim. 3:11). Those who are elders must .have taught their children to honor and obey their parents and to be faithful Christians (cf. Eph. 6:1-4).

(3) Hospitality. One of the qualifications for an elder is hospitality (1 Tim. 3:2). He should open his home for the lodging of visiting preachers or at least have the preacher in his home for a meal. He should have brethren in for meals and entertainment and lodge deserving brethren who are passing through town. There are some elders who never put themselves out to have anybody in their home. Their example is not becoming to the work.

(4) Community life. An elder is to have a good report of them which are without (1 Tim. 3:7). A boorish, selfish person would have little influence for the Lord. An elder must exemplify kindness, courtesy and concern for others.

(5) Disposition. Elders must demonstrate how to get along with people. They must be willing to listen to others when they have suggestions or problems, and respond with respect and appreciation. They must show that there can be matters of disagreement over opinions without losing their temper and becoming angry. Elders are not to be soon angry (Tit. 1:7). Some elders cannot be differed with or they become indignant and accuse you of being insubordinate to the eldership. Such attitude is wrong, being self-willed.

(6) Generosity. Paul told the Ephesian elders “to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive” (Acts 20:35). Elders should be liberal with their own money, and the Lord’s as well, using it to promote the Lord’s work. Men who are misers or covetous should never be appointed elders. Yet, some are appointed and retard the progress of the church by hoarding the money. Let elders be an example in giving and spending for the Cause of Christ.

In conclusion, I quote from the pen of H. E. Phillips. “The responsibility of the elders is continued from day to day in the congregation over which they rule. They have not been appointed to ‘let another do the work’ of overseeing and tending the flock, because only elders can do the work of elders. The sooner bishops can realize their duties and respond to them the sooner the church will begin to grow spiritually and numerically in every city of this great country” (Scriptural Elders and Deacons, p. 189).

Truth Magazine XXI: 27, pp. 424-426
July 14, 1977

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“If there is therefore any exhortation in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassions, make full my joy, that ye be of the same mind, having the same love, being of one accord, of one mind; doing nothing through faction or through vainglory, but in lowliness of mind each counting other better than himself; not looking each of you to his own things, but each of you also to the things of others ….I therefore the prisoner in the Lord, beseech you to walk worthily of the calling wherewith ye were called, with all lowliness and meekness, with longsuffering, forbearing one another in love; giving diligence to keep the unity of the Spirit in the bond of peace …Now I beseech you, brethren, through 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 perfected together in the same mind and in the same judgment” (Phil. 2:1-4; Eph. 4:1-3; 1 Cor. 1:10).

These scriptures are a few of the many in God’s word enjoining upon believers a unity of spirit, mind, purpose and objective in our fellowship with God in Christ and with each other. Only as brethren are united in love, spirit and goodwill can they maintain that scriptural unity which is pleasing to our Father and edifying to each other. Work for Jesus and worship to the Father by a united band of disciples is pleasurable participation indeed.

The bases of all scriptural unity is the word of God, the Holy Spirit given revelation spoken and written by Jesus and His inspired apostles. Only as that truth is taught and received as the word of God will brethren be united (1 Thess. 2:13; 3:9-10). “And the multitude of them that believed were of one heart and soul: and not one of them said that ought of the things which he possessed was his own; but they had all things common” (Acts 4:32). The grounds of our unity as God’s children is our common faith in Jesus and in the common salvation provided us by God in Christ and revealed in the scriptures (Jude 3-4; Eph. 3:1-13; Rom. 10:17; 1 John 5:4-13).

The Psalmist said, “Behold, how good and how pleasant it is for brethren to dwell together in unity” (Psa. 133:1). Those of us who have been privileged to be members of congregations where there is a true love for Christ and for each other, and a deep, abiding respect for truth, know the certainty of the truth whereof the Psalmist spoke. Those who have been members of congregations where there is confusion, strife, parties and every evil deed, know the heartaches, sorrows, sighing, and debilitating declination of spiritual strength and growth in such divisive circumstances.

Scriptural unity, that unity taught and produced by the Holy Spirit, is absolutely necessary for our best service to God, to a full cooperation with brethren, and to our own spiritual growth and development. We are to make a definite effort toward such unity (Eph. 4:3). This we will do by much study and practice of God’s word, by great faith, by prayer, by a spirit of cooperation and good will toward brethren; and by bearing the infirmities of the weak as far as possible, consistent with but short of a compromise of God’s will (Rom. 15:1-3; Eph. 2:2; 1 Cor. 9:19-23).

Christians are generally led into a spirit of unity or divisiveness by their leaders, by whatever disposition elders and preachers cultivate within and among themselves and display to a congregation. Brethren rarely rise, as a congregation, above the quality and kind of leadership they have. This is true of nations, families, and of churches. If an eldership is pure, holy, lovers of truth and of people, with initiative, foresight and faith to do God’s will and go forward in His work, then a congregation will be of the same mind. If pastors are indifferent, lazy, ignorant, opinionated, tight-fisted, having little faith and willingness to “launch out into the deep,” then a church will be of the same caliber.

Foremost and absolutely necessary to internal unity, and spiritual and numerical growth, are high quality, well-qualified men who are bishops (1 Tim. 3:1-7; Titus 1:5-9). These men must be able and willing to work together, to pray, visit, worship, weep, discipline and think together. Often elders are divided over the most insignificant matters. In too many cases they spend their time and energy discussing and looking after material matters which most any man in the church could see about. Too often they are “check-book” elders, a board of business men, looking after contributions, paying of bills, deciding how to spend the money, to the great neglect of their true spiritual work. A united presbytery will mean a united congregation. A church whose overseers stand together as one man in the gospel, of the same mind and judgment, will experience comparatively few problems. A church which follows spiritual-minded elders will prosper in every way. Unfortunately many elderships are not deeply spiritual men, or have some unqualified men within them; many lack energy to study, know, teach and do God’s will; many have strife and alienation among themselves and aloofness from the people they are supposed to lead, souls they are commissioned to tend and guard (Heb. 13:17; 1 Peter 5:1-4); and many are so opinion-ridden that they destroy themselves and a church as an effective voice and influence for truth, both in their communities and among brethren. Mark it well! A church will be strong or weak, knowledgeable or uninformed, aggressive or asleep, approved or apostate, interested or unconcerned, working or shirking, as are their elders. A united, working church will reflect a united, working presbytery.

Preachers, too, have much to do with the atmosphere, feelings, attitudes and spiritual habits of brethren where they preach and with whom they work. Preachers are influential men. They can always have a following. Some brethren, like Masons in their lodge, will love and follow a preacher whether he be right or wrong. He may be altogether a hinderance and hurt to a church but a “personality cult” loses sight of the truth and welfare of the cause of Christ, and will do his bidding. Preachers can destroy or cultivate unity, just as elders can. Preachers can be (and should be) great builders in the Lord’s house. They are “wise” builders if they abide in truth, live godly in Jesus, refrain from hobbies and opinions, and encourage brethren unto every good work. If a preacher will show himself an example of the believer “in word, in manner of life, in love, in faith, in purity,” and ” if thou put the brethren in mind of these things, thou shalt be a good minister of Christ Jesus,” then he will be a blessing to brethren generally and to a church where he labors regularly in particular (1 Tim. 4:12, 6).

In our present time there is far too much emphasis on various opinions by many preachers. Numbers of congregations are being needlessly divided. Many preachers leave no matters in the realm of personal judgment, preference, and individual rights. To try to dictate and regulate every personal, private right of judgment and practice by God’s word is wrong and divisive. At a time in the world’s history when faithful preachers and strong, aggressive, united churches are needed so badly, and when there are great, major spiritual issues and conditions which need the truth of God so badly, we are fractured and greatly alienated, and our forces decimated, by various ideas and opinions of brethren, especially of preachers. We are foolish indeed if we cannot see how we nullify our effectiveness and influence when arguing, strife, ill will and division over opinions and judgments have replaced truth, love of God and brethren. The unity of the Spirit is vital to the proclamation of the gospel of Christ to lost men, and appealing to them with our lives, love and practices. No one wants to be numbered among a warring, fighting, factious, fractious body of people who cannot get along among themselves. Yet many “faithful” churches are just that, and some of them think they are doing God’s will and being God’s faithful people in this manner. As a preacher, I say that if preachers would get their bearings and eliminate their opinionated preaching, then they as a body of men among brethren could have a tremendous influence upon elders and brethren in general in bringing about more favorable conditions for real spiritual and numerical growth among true churches of our Lord. We have so much that needs doing in and for this old sinful world. How tragic that we waste so much energy and time on destroying rather than building. Churches are built on truth, the teaching and practice of it, and not just by fighting error and discussing opinions of brethren.

A close, working, confiding relationship between elders and a preacher is essential to a good work in a local church. Their work is not contradictory nor in opposition. Their work together in teaching and leading God’s people is mutually constructive. So often elders want to ignore and be independent of a preacher. They care not for his advice, thoughts and counsel. They conduct their affairs as if they had one job and he another, with no overlapping areas of interest and responsibility. Wise indeed are elders and preachers who benefit from the other’s wisdom and knowledge.

Many churches are now appointing qualified preachers as one of the elders of the church. In my judgment this is wise in most cases, contributes to stability, and is beneficial to the work. As a general rule a preacher of experience, age, maturity and knowledge has much to contribute to an eldership which others, especially younger elders, have not yet attained to.

A well-informed church will be a working, interested, united church. The more brethren know what their pastors are thinking and doing, the more the church is abreast of plans, events, problems, etc., within the congregation, informed and led by their elders and preacher, will there be internal unity. A secretive eldership, which rules and commands instead of leading and teaching, will eventually foster discontent and strife within a church. Brethren will do and be their best when they are informed and taught. After all, a church is a body of God’s children voluntarily working and worshiping together by their own choice. Each faithful Christian should have opportunity and encouragement to do their best and develop their talents in God’s service in every faithful church. Elders rule best who inform, teach and set an example before the church. There are times and problems which arise which elders know about and deal with, which would be harmful to the church if public announcement or information were immediately made known. Some personal problems that people have which elders and preachers have to deal with do not need to become public property. But there should be few secrets in a church if we expect brethren to love each other, help one another, and work together for our Lord Jesus Christ.

Then there is work, real work, which is absolutely essential to internal peace and unity. Our faith is shown by our works of love, and our works are necessary to salvation and will not be in vain (Gal. 5:6; James 2:1426; Phil. 2:12; 1 Cor. 15:58). A child of God is a busy person. There is more to do than we will ever get done. We never catch up. We never ask the question, “What is there for me to do?”

An idle mind is still the devil’s workshop. Lazy people get into trouble. Busy people have no time to waste in evil thoughts, idle talk, gossip, back-biting, harsh criticisms, etc., sinful practices which cause wounds, separations and sin. Had David stayed busy, going out with his soldiers to battle in the springtime, he would not have fallen into sin, as he did in his idleness (2 Sam. 11:1).

There is so much to be done: study, memorize, pray, teach, and visit, visit, visit. There is not enough visiting being done by the people of God. (I am not speaking of socializing, eating, etc.) We need to visit every prospect whose name we obtain and every visitor at our services. We need to visit the aged, sick, spiritually weak, erring and troubled in heart. We need to visit in homes to teach the scriptures. Most conversions come by private influence and effort. A church will grow when the members are involved in visiting, in being interested in others. Elders should visit the homes of members whose souls they are guarding. Preachers should visit to teach the word and to encourage people to do God’s will. Deacons need to visit, especially the aged, sick and needy among the saints.

There is nothing new to be done by God’s people. Those lives and deeds of faith which make for strong, growing churches are as old as the New Testament. There is no substitute for the love of God, of Jesus, of the Holy Spirit, of the Scriptures, of brethren, faith, works and a godly life in Christ. The church which is busy learning and doing these will be a growing, loving, peaceful, united church.

Truth Magazine XXI: 27, pp. 422-424
July 14, 1977

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The greatest commission even given to men is the one Christ gave to His apostles: “go ye into all the world and preach the gospel.” The book of Acts is the inspired, though partial, history of the fulfillment of this commission. The responsibility for world evangelism includes more than Christ’s personally chosen apostles. This is apparent from the facts as recorded in Acts and the epistles. When the Jerusalem church was “scattered abroad,” “except the apostles,” all went “about preaching the word” (Acts 8:1-4). Upon hearing of the conversion of Jews and Gentiles in Antioch, the Jerusalem church “sent forth Barnabas.” For a “whole year” Barnabas and Saul assembled with the church and “taught much people” (Acts 11:26). Sometime later, there were both “prophets and teachers” in the church (Acts 13:1). The Antioch church cooperated with the Holy Spirit in sending Barnabas and Saul to preach the gospel in foreign cities (Acts 13:1-3).

Years later, while Timothy was preaching in Ephesus, he received an epistle from Paul in which the church -God’s Saved people-were described as being “the pillar and ground of the truth” (1 Tim. 3:15). There are only two ways in which the church can be the pillar and ground of the truth! (1) The church may be the foundation upon which truth rests, being responsible both for the revealing of truth and for validating the certainty of the truth. (2) Or, the church may be the means by which the truth revealed and certified by the Holy Spirit is made known to a lost world.

The former possibility is inconsistent with both facts and doctrine. The Holy Spirit revealed the truth through men as a result of Christ’s prayer to the father (cp. John 14:16, 26 and John 15:26). When men believed and obeyed the truth revealed, the church was said to exist (Acts 2). The Holy Spirit assured men of the truthfulness of the revelation by the confirming signs of miracles. “Our gospel came not unto you in word only, but also in power, and in the Holy Spirit, and in much assurance” (1 Thess. 1:5). The facts are that the truth produced the church; not that the church produced the truth.

That the “church is the pillar and ground of the truth” in the sense of being responsible for the gospel’s proclamation is consistent with both facts and doctrine. For example, the Thessalonian church existed because individuals had “received,” “accepted” and “worked” the word of the gospel (cp. 1 Thess. 1:6 and 2:13). Then in turn they “sounded forth the word of the Lord” (1:8). The church proclaims the word actually as it supports and provides those who personally teach it (Phil. 1:5; 2:25). Figuratively the church proclaims the gospel through the behavior of Christians. “Behavior in the house of God” is the occasion for Paul’s writing the first epistle to Timothy.

We think of the church as an army (Eph. 6:10f) and have in mind the duty of the Lord’s army, then we may naturally employ the terms “strategy” and “tactics.” Strategy is “the art of military command as applied to the overall planning and conduct of a large-scale combat operation” (American Heritage Dictionary of the English Language). Tactics “is the technique of securing the objectives designated by strategy” (Ibid.), To illustrate, World War II was strategically an “air” war. Tactically this strategy was carried out by bombers, fighter-planes and paratroopers.

The strategy of converting men to Christ we learn from specific facts of revelation. The tactics we learn principally by observing the incidents connected with the facts and by applying common sense. The strategy never varies; it is always the same-preaching the gospel. The tactics often vary according to the opportunity and circumstances. The strategy can never be improved upon; therefore it should never be changed nor deviated from. The tactics may often be improved upon; circumstances will vary; therefore they may be changed frequently.

Men with “good and honest hearts” were found often in unexpected places. The gospel containing God’s plan of righteousness saved men of varying nationalities, cultures and backgrounds. It pierced the prejudices of some steeped in Judaism and who lived and served at its center. “And a great company of the priests were obedient to the faith” (Acts 6:7). It was none the less able to dispel the crass materialism of idolatry. “But certain men clave unto him, and believed: among whom also was Dionysius the Areopagite”– an Athenian priest (Acts 17:34).

It made men willing to exchange the glory of their history and heritage-both of which had been the foundation and confidence of their living-for the glory in Christ Jesus. “Howbeit what things were gain to me, these have I counted loss for Christ. Yea verily, and I count all things to be loss for the excellency of the knowledge of Christ Jesus my Lord” (Phil. 3:7,8).

It informed men how to become free of the horrible mastery of flesh. Not only men enslaved by the natural passions of the flesh but even those who had steeped themselves in the perversions of the flesh were made free. More than informing them, “it brought to light life and immortality” through Christ. “And such were some of you: but ye were washed, but ye were justified in the name of the Lord Jesus Christ, and in the Spirit of our God” (1 Cor. 6:11).

The gospel converted men of high and low stations in life. A Roman centurion became a volunteer in the Lord’s army having obeyed the gospel (Acts 10). The treasurer of the Ethiopian queen, Candace, became a Christian upon hearing, believing and obeying the gospel (Acts 8:26f). Crispus, the ruler of the synagogue in Corinth “believed in the Lord with all his house” (Acts 18:8). Women of considerable importance also obeyed the gospel (Acts 18:8). Lydia, a woman merchant of valuable goods, “gave heed unto the things spoken by Paul” and was “baptized” (Acts 16:14, 15).

The gospel was powerfully effective in unusual places. Who would ever have supposed that men who lived “in Caesar’s household” would be susceptible to the gospel’s call (Phil. 4:22)? Who could believe that men who did not know the meaning of restraint when it came to matters of the flesh would be likely to listen to the purity of the gospel? Even though the name “Corinth” stood for all that was base and immoral the Lord revealed to Paul that “I have much people in this city” (Acts 18:10). And, as always, He was right! Who would have thought that men of hateful dispositions could ever be appealed to by love expressed in the gospel? “For we also were once . . . serving divers lusts, and pleasures, living in malice and envy, hateful, hating one another …. But when the kindness of God our Savior, and his love toward man, appeared . . . he saved us” (Tit. 3:3,5).

Tactically speaking, various means were used to reach men with the gospel. Paul wrote the ‘Corinthians that he “became all things to all men that I by all means may save some” (1 Cor. 9:22). Paul freed himself from personal obligations to any particular person in order that he might voluntarily become a servant to all men-specifically, those who need him most. He explains his meaning by the use of illustrations. He assumed their nationality, their legal obligations, even their personal difficulties, in order that we may be able to reach them with the gospel. He is not saying that he changed the gospel to suit each individual’s preference. He refers to the accommodation of himself and not the gospel. These are his tactics in the strategy of converting men to Christ.

The gospel was preached publicly and privately, in the assembly of the saints and in places not under the control of Christians. In Antioch Barnabas and Saul taught for a “whole year” in the assembly of the church (Acts 11:26). In the unusual place of a Roman cell Paul and Silas used the occasion “to speak the word of the Lord” (Acts 16:32). For two years, while he lived in Rome, guarded by a Roman soldier and awaiting trial he received men into his own hired dwelling “preaching the kingdom of God, and teaching the things concerning the Lord Jesus Christ” (Acts 28:30, 31).

Christians used means and methods modern to their times in the preaching of the gospel. The synagogues were places where the Jews assembled to be instructed in the Law and in those matters indirectly involved in living as they believed that they should. Upon occasions they invited others not of their own company to address them. For example, Paul used such a place for three months, “reasoning and persuading as to the things concerning the kingdom of God” (Acts 19:8). When circumstances prevented him from doing this longer he went to a school of the day and made use of their facilities. “He departed from them, and separated the disciples, reasoning daily in the school of Tyrannus” (Acts 19:9). We are left in doubt as to whether he simply used their facilities, much as we would “rent” a building today, or whether he was involved with their curriculum. The point is that he used this “modern” means to preach the gospel. Information was passed in New Testament times by letter writing. Paul wrote letters to the brethren in Colosse and Laodicea. He then urged each of them to exchange information (Col. 4:16).

Many of the methods and means which churches use today originated in earlier times and were better suited to other circumstances. The best example of this probably is the “gospel meeting.” Years ago when the pace was different and about the same for all men-the “agrarian time”-the summer time before harvest was a good time to preach a “protracted” series of sermons. Many came consistently to hear the gospel. They were impelled to evaluate their faith and plight in the light of “the faith.” Facts and proof were offered again and again. Variety was not in the substance of facts proclaimed but in the form in which they were presented. Due to changed circumstances “gospel meetings” no longer serve the same purpose. Wise brethren do not stop having protracted series, they simply adapt them to other purposes.

The ease with which men can be educated has made men much more knowledgeable and desirous of education. Never before in the history of man have there been as many schools and as many varieties of them. Formal education is an established fact of life.

The only subject in which we appear to be behind the times in teaching is the gospel. Many of our programs are continued not because they are practical but because they are traditional. The “bible studies” on Sunday and Wednesday nights are cases in point. The real tragedy in all of this is that we have the ability and means to make the necessary corrections. If more effective means for biblical instruction can be found by all means use them to replace the less productive means.

We are not lacking in talent to conceive more effective tactics nor in the money to implement them. Meeting houses are easily available as conveniences to this end. In my judgment, we are principally lacking the will to do it. We have people sufficiently talented to improve and develop better merchandising methods. Many Christians are actively efficient in secular education. If we put our minds to work and enforced our personal judgments we could be more capable in spiritual instruction.

Why not select men especially qualified to teach particularly needed Bible subjects to truly interested men for about the same length of time as most of our gospel meetings? Do it in the same way that medical men have seminars. Encourage those to attend who have a real need to learn the subject and who are able and willing to participate sufficiently to accomplish the end. Provide outlines and materials in addition to the basic text of the scriptures. Assign lessons and give examinations to determine the success of the program.

Let churches prepare men of “faithfulness and ability” to preach. Give both factual and practical courses. Let the older evangelists “pass on the torch”–”commit thou” (2 Tim. 2:2)–to younger men. Such lessons could be presented in intensified studies on a weekend or as a “two-week vacation time” class. Christians in out-lying areas, who have little opportunity to associate with larger numbers of Christians, could be invited. Expenses could be minimized by inviting the visitors to stay in the homes of Christians–”using hospitality one to another” (1 Peter 4:9). In this manner, those who are better adapted to “hospitality” than to “academics” could work together toward the same end. Each one, as he is particularly qualified, could be serving.

Supporting those who labor in the gospel, especially in remote areas where numbers are few and help is meager, could be much improved. Christians are fairly well educated as to the fact of this need; we are lacking in knowing how to best accomplish it. Many preachers in such places are “strangers” to their supporters. Many churches seem to prefer to support many men partially rather than to support one man completely. In my judgment, this method is untenable. It requires that preachers spend a disproportionate amount of time “keeping the support” coming. To the “giving” brethren the “receiving” brother is usually just a name on a check or in a report. The relationship is tenuous at best. Nothing more serious than having to repair an air conditioner can break it.

However, if both “receiving” and “giving” brethren are real acquaintances-Paul and Philippi-many problems could be solved. Know each other; learn each other; talk and pray together. Few churches support a man at home without intimate knowledge of him. There is even more reason to do this between people who will work together while separated by considerable distance.

There is no reason to change the strategy of conversion. To do so is sinful and produces denominationalism with an incorrect emphasis upon the social needs of men. However, there is real need for and reason to change the tactics of conversion. To do so will cause us to be more productive as “the pillar and ground of the truth.”

Truth Magazine XXI: 27, pp. 419-421
July 14, 1977

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