Truth Magazine

By Fred Melton

Have you ever heard “things in the night” or in daytime for that matter? I don’t mean some supernatural manifestation that is “better felt than told”-rather some thought or idea that constantly invades the mind to the extent that you lose some sleep over it.

Children always seem to be the ones who suffer the most from the misdeeds or lack of concern of adults and God has said that it is true, “because thou hast forgotten the law of thy God, I will also forget thy children” (Hos. 4:6). Not that God desires future generations to be doomed, but the saving power of the gospel will have no influence in their hearts.

There is a whole generation of children out then in foreign fields and especially in England that is ripe for the harvesting. Some have suggested that the church in Britain should be rebuilt from the ground up, and since Jesus has said unless you “become as little children, ye shall not enter into the kingdom of heaven,” perhaps this is literally a good place to start. Now I know the old Catholic adage, “Give us the first seven years of a child’s life and he will always be a Catholic” is not always true; otherwise; you could never convert a Catholic, but you must admit that it certainly gives them the inside track. As Solomon said, “Train up a child in the way he should go and when he is old hit will not depart.”

Children are a very important aspect of any foreign work and should be given a good deal of attention. During the number of years my family and I spent in England, I personally feel we had great success with the English children. Unlike their counterparts in America, where some liberal minds seem to believe neighborhood children must be bribed into church classes through entertainment, bus ministries, etc., these little English “aliens” are very receptive to simple personal attention which I cannot consider as bribery. Of course, the home is always the primary and ideal place to instill Bible principles but since that is usually impossible under their circumstances, the Bible class should be utilized.

Some days during our annual week of summer Bible school in Tunbridge Wells and Bristol, attendance would run over one hundred of which thirty-five to forty would remain relatively faithful in Sunday morning classes throughout the year. Some of these young people, ranging in age from six to sixteen would get up, dress and feed themselves, and make it to the classes without any effort or concern whatsoever on the part of their parents. Such unexpected zeal is remarkable in light of the religious apathy of English society at large. Surely within this small element there is the exceptional child or two that God is looking for who will make it all worthwhile. I also discovered that many of the adults who showed an interest in either hearing or obeying the gospel in England had a history of Bible school attendance while they were children — usually with some denominational body.

Obviously a good deal of time and energy is required in the training of such children which may explain a small success rate since the worker is not able or does not choose to stay with them a number of years.

About the time the English child reaches the age of twelve, a terrible thing memo to happen to them. One aspect of this tragedy takes the form of state supported religious schools which are many times academically superior to comprehensive schools but require the student to attend Sunday Bible classes at the local parish church. Spiritually speaking, this amounts to the proverbial “hitting them over the head with a hammer” for they teach them nothing substantial while making it virtually impossible for anyone else to reach them. I remember one very promising young student whom parents insisted she attend one of these parochial schools. She seemed very disappointed to leave us and stoutly affirmed she would return after a mandatory term of one year with the Anglicans; we never saw her again.

Another devastating force is, of course, peer pressure universally present among the young and extremely powerful with the British children. I have heard of estimates ranging up to seventy percent attendance in Bible schools of children in some areas of southern American, but in England I would judge it to be only a handful outside of what might be called a nursery generation among the Anglicans. Peers must be established among strong and faithful members of the Lord’s church to offset this detrimental influence.

I’m afraid good British brethren do not always help matters when they tend to adopt the traditional Anglican attitude that relegates the children to a “classes only” status. The transitional period from class to assembly (or child to adult) is hard enough without having to wander through a no man’s land of not knowing exactly where you belong.

Alas, if it were asked, “So then, Fred, where are all your little aliens now?” I shall ask my God for strength to do better while concentrating on His great love and mercy toward all those who hear and obey His voice-when I hear children crying in the night.

Guardian of Truth XXIX: 17, p. 517
September 5, 1985

By Bill Hall

How thankful we should be for wonderful examples of courage that spur us on to greater strength in the Lord’s service.

Paul was just such an example: “And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear” (Phil. 1:14). These brethren, formerly timid and reticent, were drawing strength from the courage of Paul.

Other examples abound. Stephen’s plea, ‘Lord, lay not this sin to their charge,” surely had for its source of strength the forgiving spirit of the Lord (Acts 7:60). The Thessalonian church found a source of strength in the example of the churches in Judea (1 Thess. 2:14). The Philippian church, a model of courage and conviction, could no doubt trace much of its strength back to the wonderful example of patience and equanimity demonstrated by Paul and Silas while in their midst. The Hebrew Christians were admonished to “remember them that had the rule over you, men that spake unto you the word of God; and considering the issue of their life, imitate their faith” (Heb. 13:7).

Christians of this generation are similarly drawing strength from the courage of others. Young men who refuse to miss

services of the church to play on a ball team; young women who refuse to be seen in public in scanty attire; businessmen who would lose their jobs rather than compromise their convictions; women who continue to adorn themselves in “meek and quiet spirits” whatever the sophisticated world thinks or says of them; sick people who bear their afflictions with patience and faith; elderly people who continue to attend worship when they are hardly able to go anywhere else; dying people who demonstrate how Christians ought to die; all are sources of strength and courage for others as they face similar circumstances. These all share a common spirit with the great characters of the Bible: they see in their temptations, trials, afflictions, and persecutions a special opportunity to be like Christ, to demonstrate their fidelity to Him, and to provide a source of strength for those who might be weak and wavering around them. They seize the opportunity and stand, and all of us are stronger because of them. Of these courageous people this world truly is not worthy.

Are we, however, to be always on the receiving end of the strength of others? As we draw strength from the courage of others, we must in turn become sources of strength and courage. Others look to us. Each of us has a “charge to keep,” and “God to glorify,” a present age to serve,” and in the words of Charles Wesley we seek God’s assistance:

Help me to watch and pray

And on Thyself rely;

Assured if I my trust betray

I shall forever die.

Guardian of Truth XXIX: 17, p. 520
September 5, 1985

By Jimmy Tuten

It has been said repeatedly that it takes the personal touch which radiates a genuine interest in the lost and a willingness to spend and be spent in order to bring people to a knowledge of truth. The lack of meaningful growth of the church of the eighties is a problem of serious proportion. It cannot be denied that we grow in direct proportion to our personal activities through visitation, home studies, and other forms of teaching. We cannot ignore the power of personal contact in dealing with people.

Why is it then, that so few who are members of the church take the work of reaching the lost with the saving gospel of Christ as seriously as preachers wish they would? Why have most of our efforts as preachers evolved around attempts to constantly prod brethren to visit and teach? The answer is obvious: Congregations as a whole have not caught the vision “of turning the world upside down.” So much time is spent trying to “train” church members for acceptable labor that not much energy is left for converting unbelievers. But if we truly believe (as did the early church of the first century) in the great commission of our Lord we will leave no stone unturned in our efforts to go into all the world, beginning in our own community (Matt. 28:19-20).

We see the truth of this, but we do not feel it! We know what we ought to do, yet we have not felt the awfulness of the guilt of our failure. This simply points up the fact that it is not enough to convince brethren how the great commission applies to them and how practical it is for them to act it out in a sincere, genuine way-but we must “persuade men” just as one would in converting people to obey the gospel (Acts 2:40; 2 Cor. 5:11). We know full well that many brethren see their duty in this regard and still neglect it! So it takes some urging, some motivation some determination to act as we propose. A mere appeal to the feelings of the individual is not sufficient. But note that there is a big difference between motivation and manipulation. Too, some are masters at motivation (Jerry Falwell, etc.) who have yet to teach those they seek to move to become children of God (the only way to become a Christian is in response to the call of the gospel, or the motivations of the Lord, Acts 22:16; 2 Thess. 2:14)). There is truly a difference in biblical motivations for reaching the lost and the manipulations of men which appeal purely to emotions rather than reason. We must not manipulate-we must motivate!

What Is Motivation?

Motivation has been defined as giving “impetus to, to incite, to impel” (Webster). This involves “motive,” which in itself takes in the inner drive, or intention that causes one to act a certain way. “Persuasion” (often used as a synonym) is that process by which one is caused to do something by inducement, the urging or prevailing upon, especially by reason. In Let’s Go Fishing For Men, Homer Hailey cites a quotation that cuts to the heart of the concept of motivation, i.e., being led to action by inner forces and desires (p. 130), or more specifically, acting upon one’s feelings. Motivation comes from within. But it is not mere appeal to one’s feelings that brings the best motivational results. It is done by urging some motive for action.

Some motivational techniques are nothing more than carrot-and-stick approaches (reward and punishment). This does not work too well in personal work because there are not enough direct or visible rewards sufficient to get people into homes. To try to induce brethren to volunteer for personal work by using punishment (sometimes called a negative reinforcement) as an inducement only drives them further away. There is a difference in manipulating brethren to work and in conversion (2 Cor. 5:11). This is why the so-called “specialists” in the church, i.e., religious education ministers, campaign ministers, bus ministers, etc. are dangerous. Instead of specializing in the Bible where true motivation comes from in the first place, they have developed a sinful manipulation approach and the use of gimmickry. This approach to motivating brethren is based upon the belief that brethren act generally by forces that are not really connected with the thing they are trying to get brethren to accomplish (so they use a $5 bill under a bus seat, swallowing gold fish to stimulate attendance, etc.). The psychologists refer to this as extrinsic forces (Douglas McGregor, The Human Side of Enterprise [New York: McGraw-Hill, 1960], pp. 33-34).

McGregor discusses another concept that is nearer the truth taught in the Bible (pp. 47-48). Applied to our discussion this simply means that brethren are willing to expend effort and will exercise self-control in the area of objectives to which they are committed. In other words, commitment as a Christian motivates him to do what God expects him to do. I must confess that while some understanding of motivational concepts is good, I am opposed to most of what I am seeing in the liberal churches (and occasionally among conservative brethren). So much of it constitutes something quite different from the “persuade men” concept of the Bible (2 Cor. 5:11).

There is yet a third concept of motivation, i.e., understanding why people do what they do (Susan Davidson Schaefer, The Motivation Process [Cambridge: Winthrop Publishers, 1977], p. 3). Some of the theories (whether they are accurate or not does not fall within the confines of this treatise) that move people to act are:

(1) The need to satisfy certain basic requirements. These are physiological: food, rest, shelter, need for safety, social relationships, self-esteem and self-actualization.

(2) The need for personal recognition, job importance and opportunity for advancement.

(3) “Cognitive dissonance, ” i.e., getting what you expect from others. Applied to the church this means that if we have faith and vision we will see things happen. We preachers need this if we are to motivate.

(4) “Personal causation, ” i.e., to cause changes in one’s environment as a primary motivator. This is where the “Social Gospel” concept enters into the picture of some of our brethren. Too, this very concept is reaping havoc in the Catholic Church right at this time (U.S. News & World Report, “Behind Struggle For Power Inside Catholic Church,” May 27, 1985, pp. 32-34).

Some Abuses Among Brethren

There is a wide range of manipulations often disguised as motivation. One illustration that we can all identify with is the “Closing Technique” that we all will have to develop in our personal work if we are going to get people to obey the gospel. As a result of personal work and evangelism “workshops” certain techniques are proposed in getting responses from people to whom we teach the Bible. Some of these methods detract from the gospel of Christ. For example, getting a person to write a letter to the Lord telling Him why he does not want to obey the gospel is not going to get that person to respond if he does not see his need as a sinner, the Lord’s blood as the saving power of God and obedience in baptism as a means of fulfilling his needs (Rom. 6:1-6; Acts 2:39; 22:16). Why can’t our brethren see that this is a cheap ploy that humiliates people to the point of grudging baptism?

Again, what good does it do to use the play, “start to leave.” If our Lord’s death on Calvary and His love is not sufficient motivation to a sinful heart, what makes us think that the threat to walk out of a Bible study will do the job? One needs to read Acts 2 for the Bible principle of what “pricks the heart.”

A correct method of getting a response to a home study is to ask, only after you are certain that the prospect knows the truth about obeying the gospel (2 Thess. 1:7-9): “Is there anything that is keeping you from obeying the gospel right now?” This helps the prospect get to the heart of the principle, “Today is the day of salvation” (2 Cor. 6:2).

It should also be noted that there is an increase in a type of emotionalism that is only slightly milder than Pentecostalism. This is being witnessed in some of the Crossroads (now referred to as “Disciple Making”) workshops, etc., where the calculated use of audience response is worked over: “yes, Lord,” “hallelujah,” “that’s right,” and other responses from both men and women. If space permitted we could add things like turning down the lights during certain parts of worship, clapping hands, swaying and weaving, etc. I have yet to learn how such externals motivate spirituality.

Proper Guidelines

There are indeed proper guidelines for motivating people to do personal work. These are the same as those that are used in the Bible to cause a person to obey the gospel. Brother Homer Hailey gives six of these in his “everyone should be a Christian” section of Let’s Go Fishing For Men (p. 136). To the things he lists as motivators, such things as glorifying God, family responsibility, debt to society, the profitableness of godliness, the value of one’s soul and you can’t get to heaven except through Jesus Christ, should be added the fact that just as Jesus drew disciples to Himself by grateful and loving affection, we should give ourselves up to Him by not only saving ourselves, but them that hear us (1 Tim. 4:16). This is the principle of love for love (1 Jn. 5:3; Jn. 15:9). I am saying that the very guidelines used in the Bible to persuade men to obey the gospel are those that should motivate us. to want to share salvation with others so that it can truly become a common salvation. I would urge you to go back and re-read my earlier installment, “Why Brethren Continue To Do Personal Work,” in this journal (Vol. 29, May 16, 1985, No. 10, pp. 304-305).

Conclusion

As we look at the problems of motivation in the field of personal evangelism, the following questions are in order. Are our efforts in teaching one-on-one relying on mere manipulation? Is the result of our efforts that of gaining a following for ourselves, or for the Lord? Are we more concerned about getting people to obey the gospel than we are in how many people we can convert in home studies? Most important of all, do we know when to exhort with many others words, “save thyself from this untoward generation” (Acts 2:40), instead of applying pressure in a furor of emotionalism?

This is about all I know about motivation. Now I wish someone would help me with the problem: “how do I motivate my brethren to do personal work.” I only know what is in the Bible. I know the principles of persuasion found therein are right because they are God’s principles. If they do not move us, nothing will. The authority of the Great Commission is the authority of the Divine Incarnate, the Voice of God Himself, speaking in the utterances of man with austere purity and tender sympathy: “Go ye into all the world. . .” Amen!*

*I wish to give credit to Roy H. Lanier, Jr., for much of the adapted material found in this writing which was taken from a tape, “Proper Motivation In Evangelistic Preaching.”

Guardian of Truth XXIX: 17, pp. 523, 536
September 5, 1985

By Ronny Milliner

There are many different relationships we hold in this life. One may be a husband, wife, or child in the family relationship. One may be a student, employee, or employer. And one is a citizen of some country. Paul deals with the Christian’s duty to civil government in Romans 13:1-7.

The Charge Of The Exhortation

One of the Christian’s obligations to his government is to relinquish to it. “Let every soul be subject to the governing authorities,” writes Paul (13:1 a). He had further intructed Titus, “Remind them to be subject to rulers and authorities, to obey, to be ready for every good work” (Tit. 3:1). Peter also instructed, “Therefore submit yourselves to every ordinance of man for the Lord’s sake, whether to the king as supreme, or to governors, as to those who are sent by him for the punishment of evildoers and for the praise of those who do good” (1 Pet. 2:13-14). The Christian is not to try to overthrow the government or rebel against it. The only exception to this rule is when the government would have us do something contrary to God’s law (Acts 5:29). Then we must obey God rather than the government. So, in spite of whether I might like or agree with the government’s rules, I must submit to them.

Paul says a Christian should also remit taxes to the government. In verses 6-7a he writes, “For because of this you also pay taxes, for they are God’s ministers attending continually to this very thing. Render therefore to all their due: taxes to whom taxes are due, customs to whom customs.” It is a legitimate right of a government to tax its citizens. We may not like the amount of taxes we pay, and we may not like how the government uses the funds it collects, but we still have the obligation to pay those taxes. One may take advantage of the tax breaks the government provides for him, but he has no right to cheat the government out of what belongs to it. Jesus taught that we should render “to Caesar the things that are Caesar’s” (Mt. 22:15-22).

One other responsibility the Christian has to the civil authorities is to respect them. Paul continues, “fear to whom fear, honor to whom honor” (13:7b). The Roman Caesars were some of the most immoral and cruel people who have ever lived. Yet they were due respect because of the position they held. So today, a civic leader’s conduct may not be respectable, but we can and should still respect the position of authority which he holds. “Honor the king,” Peter says (1 Pet. 2:17).

The Cause Of The Exhortation

Why must we submit to the civil government? Paul gives three reasons in our text. The first reason is because of the control of God. Paul affirms, “For there is no authority except from God, and the authorities that exist are appointed by God. Therefore whoever resists the authority resists the ordinance of God, and those who resist will bring judgment on themselves” (13:1b-2). The Bible teaches that God is in control of the nations (Psa. 22:28; Acts 17:26; Rev. 1:5). He rules them with principles of righteousness (Psa. 9:17; Prov. 14:34). When one resists the established authorities, it is the same as resisting God, for He established those authorities. Such becomes a serious charge.

We should also submit to the civil forces because of the true charge of civil government. Verses three and four read:

For rulers are not a terror to good works, but to evil. Do you want to be unafraid of their authority? Do what is good, and you will have praise from the same. For he is God’s minister to you for good. But if you do evil, be afraid; for he does not bear the sword in vain; for he is God’s minister, an avenger to execute wrath on him who practices evil.

The basic function of government is twofold: “for the punishment of evildoers and for the praise of those who do good” (1 Pet. 2:14). In the exercise of its duty to punish the evildoers, the government has the right to use capital punishment. Paul realized this fact when he said concerning himself, “For if I am an offender, or have committed anything worthy of death, I do not object to dying” (Acts 25:11). In such cases the government is only acting as a minister of God to punish the evildoer.

The third reason given is because of conscience’s sake. “Therefore you must be subject, not only because of wrath but also for conscience’s sake” (13:5). To violate our conscience is sin (Rom. 14:23). The conscience is not a perfect guide as one can readily observe from the life of Paul (Acts 23:1). But to constantly go against it will defeat the purpose it has of pricking us when we do wrong. So for this reason we should obey the civil government.

Conclusion

As citizens, let us live so as to receive praise from our government. When we do have complaints against the laws of our land, let us use the proper channels to express those grievances and not be found in rebellion against the authorities appointed by God.

Guardian of Truth XXIX: 16, p. 502
August 15, 1985