Truth Magazine

By Ron Halbrook

The habits and customs associates with burying the dead vary from culture to culture and country to country. The range of differences includes superstitious rites and drunken feasts – everything on the spectrum from serious and pious to silly and pernicious. We live in a culture which permits, but does not dictate, funerals centered around devotion to God – prayers, sacred songs, and Bible teaching. Christians and gospel preachers should not hesitate or be ashamed to use this wonderful opportunity for proclaiming the gospel of Christ in its purity and simplicity.

The use of such a format is not specified in Scripture, but is authorized by every passage that mandates gospel preaching, beginning with Matthew 28:18-20 and on down the line. The habits of a culture and the setting of a society modify the format of opportunities for preaching Christ. But the context of the gospel is settled in the heavens and not subject to change. The facts, commands, and promises of the gospel are the same for every culture and society – for all men!

For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;

And that he was buried, and that he rose again the third day according to scriptures (1 Cor. 15:3-4).

And he said unto them, Go ye into all the world, and preach the gospel to every creature.

He that believeth and is baptized shall be saved; but he that believeth not shall be damned (Mk. 16:15-16).

Opportunities which once existed in synagogues and public forums for gospel preaching shifted in another time and place to open fields, brush arbors, and school houses – then to the town square – now to public media like newspapers, radio, and television. Formal debates as we know them involve unique features – such as bringing false teachers into meeting houses built for preaching the truth. No principle is violated; it is a format for accomplishing the victory of truth and the harvest of souls. The Bible authorizes gospel preaching – even debates with formal propositions, moderators, bed-sheet charts, overhead transparencies, and the like – but does not specify those details. If the habits and customs of a people open the door to gospel preaching on the occasion of a wedding, a baby’s birth, or the solemn burial of the dead, we are authorized to utilize that door.

Some brethren have scruples and wood agree we can use the funeral opportunity for gospel preaching only if we do so outside of, and away from, the meeting house. “That is to be used only for the Lord’s work.” Yes, and what is gospel preaching if it is not the Lord’s work? We can go to where the people are to do this work, as Paul “preached Christ in synagogues” (Acts 9:20). Or, we can open our meetings to “those that are . . . .unbelievers” so that they can come to where we are (1 Cor. 14:23). And it does not change the case whether we meet under a tree, in the personal dwelling place of a member, or in a meeting house built “for the Lord’s work.”

If a people had the habit of calling upon God for guidance when a new baby entered the family, we could go to a family or invite the family into our meeting house in order to preach Christ to them. This has nothing to do with infant baptism or infant membership in the church, and is used merely to illustrate. Where the family brought the baby in arms or not, would not change the case – whether the couple to be married “dressed up” for the occasion or not, would not change the case – whether the grieving people brought the casket with the dead in it, with or without flowers on the casket, would not change the case. From the vantage point of God’s people, the point and the purpose is to preach the gospel of Christ, to reach the lost, to do the Lord’s work!

To use such occasions and formats for preaching God’s Word does not mean the church can build hospitals for babies to be born in, for engaged couples to obtain blood tests, or for dead people to be pronounced “dead.” The church is not authorized to build court rooms and to pay the salaries of civil judges to settle the legal ramifications of birth, marriage, and death. there is no authority and this is no argument in favor of the church conducting day care centers, newly wed showers, or embalming services. We do have authority for local churches to use every possible format, arrangement, and opportunity for gospel preaching.

Brethren, let’s not hesitate to preach the gospel of Christ, both in arrangements by which people come to us and in arrangement by which we go to them. Funerals open wide the door to preach the great themes of the gospel – the certainly of death, the sinfulness of sin, judgment ot come, the universal need of a Savior, the terms of pardon, the resurrection, and the hope of heaven through the forgiveness in Christ Jesus! What we preach, not the place where we preach it, is the vital thing.

David Lipscomb (1831-1917) was asked about “Funeral Preaching” and responded in the Gospel Advocate, IX, 9 (28 Feb. 1867):173-74. In reprinting his article, we have italicized some of his words for emphasis. He beautifully painted the opportunities we may have in peaching Christ when death has come to someone’s door. Let us be stirred to show genuine sympathy to our fellow man and to realize the highest degree of kindness we can bestow upon him “is to teach him the truth, and to direct him to the path appointed and marked out by God, to lead mortals to heaven.”

FUNERAL PREACHING David Lipscomb

Brother Lipscomb: – We hear very often, in this country, of our brethren preaching funerals. Now, when I joined the church it was the understanding that we were required to believe nothing but that which was taught plainly in the New Testament, nor require any thing else of others. I have searched diligently for command or example for it, and have failed to find any. I may be blinded. Will some brother who preaches funerals tell us the chapter and verse, that we may no longer grope in darkness?

Yours in the one hope,

J.M. Mulliniks

Response

We certainly find no authority for preaching funerals in the Bible. But we do find authority to preach the Gospel the word of ffe, in season and out of season, in other words, to be always ready to preach the word of life to dying men. The Christian must stand ever ready, watching and anxious whenever occasion offers to point his dying fellow creatures to the Lamb of God who taketh away the sin of the world, and to impress upon them a proper conception of the uncertainty and nothingness of life; of the certainty of death, judgment to come, and the awful weight and importance of eternity. This work can often be done effectually when death has come close to our own doors, snapt as under the tender tendrils of affection that entwine themselves around our own heart strings, and have taken from earth the dear idols of our hearts. In death, the death of a parent, brother, sister, child, or friend, God gives us a lesson on these subjects of the uncertainty of all things earthly, the certainty of death, and of the necessity on the part of men to be prepared to pass the Jordan of death and enter the glorious home of the spirits of the just made perfect, rather than to be consigned to the dark abodes of death, to the eternal companionship of the Devil and his furies.

God in death teaches this lesson, but man in his mad career after the mammon of this world, in his vain search after happiness in the gratification of his appetites and passions, fails to read the lessons. Surely there is no harm, can be none, in the Christian man pointing him to this lesson, and impressing it upon his heart, while it is softened by sorrow, and is opened, perhaps has been ruthlessly torn open’ by the unrelenting hand of death. The Christian may then “in season” improve the lesson of God’s teaching, and pour into the torn and lacerated heart the healing oil of hope, that is found in a confiding trust in Jesus, the anointed Savior. But when men preach something else beside the Gospel, when they teach that salvation can be gained otherwise than through a full and an entire acceptance of Christ in a submission to all of his appointments, evil is done. That this is frequently done in the discourses preached at the death of individuals is true. It is equally true, that the same thing is done on divers other occasions. There is no more sin in making such an impression at the death of an individual than at other times. Such preaching is wrong, evil in its tendency and exceedingly sinful at funerals or any other times. The man that will cater to the prejudices and preach to please the friends of the deceased rather to please God, will preach to please man rather than God at other times, and is unworthy to speak in the name of Christ.

The great need is, men who love the truth better than they love popular favor, who had rather please God than man; who feel that the highest degree of kindness they can bestow upon their fellow man, is to teach him the truth, and to direct him to the path appointed and marked out by God, to lead mortals to heaven. Such men will preach the truth on all occasions in the love of it. Such an one that has confidence and trust in God, and true Christian love for his fellow men, can preach without evil influence or sin in the presence of the living and the dead, at a birth or a death, and he will always honor God and benefit his fellow man in preaching. But when a man preaches anything else than Christ and Him crucified, than justification, through humbly following Christ in His appointments, walking in the ways He has marked out for us, that man does evil, and is guilty of cruelly leading men down to endless death. Such preachers, and such preaching, should be discountenanced. Such preachers are unworthy to preach at funerals or away from them. Men of faith, who love the truth; men of courage, who can tell the truth; men of devotion, who can suffer for the truth, are the great crying needs of the church and the world.

Guardian of Truth XXVIII: 5, pp. 139-140
March 1, 1984

By Martha Ladyman

The role of women in today’s society is in many ways different than in the days of the early church. And yet, while her role may have changed in the world, the role of the modem woman in the church is the same as that of her sister who lived many centuries ago. This can cause confusion, bitterness, and even anger in the hearts of many women, particularly those between their teens and early thirties. Why these particular women? Because these are the ones who have been most affected by the sweeping strokes that have changed our society.

The traditional role of the woman is to keep the home and nourish her husband and children, surely a praise was worthy occupation in any age. But women are no longer marrying at the very young ages they did centuries ago. Many women are electing to establish themselves in a career. Many couples are electing to wait several years before starting a family. And, with modern helps, housework has been made much less tiresome and time-consuming. This means that the traditional methods of serving the Lord (keeping your household in order, raising your children in the nurture and admonition of the Lord, caring for your husband) are not always possible.

Add to this the very real differences in the ways young men and young women are trained in many congregations to perform the work of the church, and you can see the confusion that many young women face about their role in the overall pattern. Boys are trained from earliest youth to preach, to teach, and to lead songs and prayers. This is as it should be; a strong congregation needs its young men ready and able to assume their responsibilities when the proper time comes. A congregation that is so farsighted is to be commended and held up as an example for all. But, while these young men are being trained for public service, the young women are often as not put into classes teaching them how to take care of their home and family. While these classes are useful, and I have learned a great deal from them, this practice can leave women with the idea that they cannot serve the Lord adequately until they marry and have babies. If they don’t marry until their late twenties or after, they may waste an enormous amount of time and precious energy “sitting on the sidelines” watching the men do all the work. This, in turn, may lead a young woman to feel relegated to “second place” in the church. (Indeed, I know of some who feel they are in “last place.”) Such is simply not the case! There is a great need in the church that our young women, both single and married, can fill. Let me give you just a few examples of work you can do – doubtless you can think of many more.

(1) Today, more than ever, the church needs enthusiasm. Rejoice that you have the privilege to worship the Lord, and let others know of your joy. Sing with energy, participate in the classes, listen – really listen – to the sermons. Be involved. If the preacher makes plain a difficult passage for you, if the public prayer was inspiring to you, if the class left you with much to think about, if the song leader did a fine job today – let them know about it, and let them know how much you appreciate their efforts. Don’t just sit on the pew; be an active member of your congregation. You will be surprised at the difference you can make.

(2) And now, while you’re off that pew, get over and greet the visitors. Don’t just shake their hands and walk away. Get to know them! Invite them back to the next service. Invite them home for lunch. Some of my warmest memories of congregations I have visited were the ones in which the members were friendly enough to invite me home for lunch. Don’t be concerned that the food isn’t grand enough, the house is a mess, the place is too small. Throw everything under the bed, open another can of beans, dnd relax. The visitor will remember your warmth and friendliness long after the meal is forgotten.

(3) Next take stock of your talents, and determine what work the local congregation needs to have done. What, you can’t do anything special? Well, can you type? You would be surprised at how many preachers (or preachers’ wives) are cooped up in the office one or two mornings a week typing the bulletin, letters to visitors, and sermon and class notes when they could be out doing home Bible studies, working on their sermons, studying, or many of the thousands of other things a preacher must do each week. Quite frankly, most preachers I know belong to the hunt-and-peck school of typing. What for you is an easy hour of typing is a morning of drudgery for them. Do you do bookkeeping at work? Why not volunteer to do that? Are you artistic? Make up some charts for Bible class. Can you drive? Many older members of the congregation appreciate rides to church, especially at night or in bad weather. (For that matter, rides to the grocery store, shopping malls, and places like that are often helpful and greatly appreciated.) Can you cook? Prepare meals for some ill mother; she’ll be forever grateful. Use your imagination! You’ll be surprised at what you can find to do. One college student I know, when a gospel meeting was approaching for her congregation, prepared a flyer advertising that meeting and (after obtaining permission from the elders and campus authorities) printed and passed out 500 copies on her college campus. You can do the same at a local grocery store or shopping mall (be sure to obtain permission first). The Lord doesn’t require some great work from us. It’s the small things that count.

(4) While it is a good work to help those in the church, remember those in the world also. Look about you! Who needs help? In these days of career women, many of the institutions that relied heavily on housewives are begging for volunteers. Your local hospital, retirement home, home for battered women, crisis center, and many other charitable organizations are being forced to cut back on services simply because of a lack of volunteers. This will give you many exciting opportunities to show people in the world God’s love for them. Don’t overlook this valuable chance to teach others, by example and by word!

These are but a few examples of the countless ways in which we can serve the Lord. Sisters, please don’t sit idly by and think that one can only serve the Lord in public worship services, and that men have the only responsibilities and duties. That just isn’t so! We all, men and women, brothers and sisters, have a duty, an obligation, and truly, a privilege to do all that we can to further the cause of the Lord. Hundreds of opportunities are all around us, if we would but open our eyes. Perhaps the role of women is not as visible as the role that God chooses for men, but it is an important one from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love” (Eph. 4:16).

Guardian of Truth XXVIII: 5, pp. 142-143
March 1, 1984

By Robert Wayne LaCoste

No one has more respect for the office of an elder as described by Paul in 1 Timothy 3 and Titus 1, than I do. And while there are many concrete “rights” elders have allowances to exercise over a local church, there are some areas where they have no right to act or exercise authority as an elder.

There are those who feel an elder has really no authority at all, except only “by example.” Such folks need to examine such passages as Hebrews 13:17 and explain to us such key terms as “rule, over and obey.” Yes, elders have the “power or right to act” (one definition of authority) in many areas, but our consideration is where they do not have authority. Here are some areas in which elders have no authority.

In Censorship

Elders of a local church do not have authority to tell any member what to read, not to read, who to talk to or who not to talk to. God tells us: ” . . . be ready always to give an answer to every man that asketh you a reason for the hope that is in you with meekness and fear” (1 Pet. 3:15).

Elders of congregations who support unscriptural innovations have encouraged their members not to “talk to or read anything” from those brethren who oppose these things. These men are out of line. This reminds me of those men in Acts 4 and 5 who insisted that the apostles keep silent on teaching in. the name of Jesus (Acts 4:18; 5:28). These men had no authority or right to tell the apostles that. These men had surpassed the bounds of limits of their authority.

When any man tells you that you cannot discuss spiritual matters with someone else, said persons need to be informed that this restriction is more than the First and Fourteenth amendments of the United States Constitution permit which guarantee that liberty. Peter’s response was plain enough, “For we cannot but speak the things which we have seen and heard . . . ” – (Acts 4:20) and “We ought to obey God, rather than men” (Acts 5:29).

When any man tries to stifle open discussion of the truth, he brands himself as an enemy of truth. God commands, “Contend earnestly . . . .” (Jude 3)

In Relationship To Preaching

Elders of a local church surely have every right to request and even insist that a certain biblical doctrine be preached. A man who preaches should surely comply with their request, as long again, as their request is in harmony with Divine Writ. However, elders do not have a right to tell a preacher not to preach on a matter which is clearly God’s Word. Not admittedly, it could very well be that preaching a certain matter at a certain inappropriate time could do more harm than good. Elders surely have the right to make judgments in those area. But elders do not have the right to tell a man not to preach on a matter which God quite obviously desires to be taught. Many a gospel preacher has gotten into “hot water” because he preached much to the disapproval of certain elders. Teaching on such matters as church discipline, qualifications of elders, marriage and divorce, etc. Paul said that he had not failed to preach the “whole counsel of God” (Acts 20:27). He later told Timothy to “preach the word, be instant in season and out of season . . . ” (2 Tim. 4:2). Preachers are not employed by a group of elders. Gospel preachers labor for the Lord and merely labor with elders. Elders need to be reminded that they too are workers for the Lord and must give answer to the “chief Shepherd” (1 Pet. 5:2) some day.

Over More Than The Local Church

A day does not go by that new “brotherhood projects” are noticed in the making. Elders are now over everything from benevolent societies to other congregations.

One can search the law of Christ from one end to the other and find that elders have only authorization from God to be over one organization. In one’s search in the New Testament, one also finds that there is only one organization through which God works in the first place – the local church. 1 Peter 5:2 clearly limits the scope of the territory over which elders may rule to “the flock of God which is among you.” When men usurp God’s standard and place,, themselves over more than God intended, they are in essence telling God that He did not give them leadership over enough. Such human wisdom and greed for preeminence is the very thing God has sought to avoid through His Divine arrangement of limiting who and what elders may “have the rule over” (Heb. 13:17).

A Christian’s Personal Business

The responsibility of elders is to spiritually feed and lead God’s people. It is not their business to meddle in the personal lives of members, as long as saints are not in sin. What a Christian’s recreation, job, hobbies etc. are should not i be the concern of others. When, however, any action appears to be jeopardizing the soul of a Christian, it is then their concern. That is the concern of every Christian who loves and seeks the best for his brethren.

This list is by no means final. There are other areas, without a doubt, where elders simply do not have the oversight or power to see or get into. Godly elders will have enough to do, without creating things to do as they go along.

We are grateful to God for His wisdom and planning in giving us men who spiritually are seeking the well being of many. But where there are the best laid plans, there always seems to be someone abusing them. May God bless those men who “rule well” (1 Tim. 5:17) and may we always submit to them when they do.

Guardian of Truth XXVIII: 5, pp. 143-144
March 1, 1984

By Raymond E. Harris

In I Corinthians 3:18, Paul wrote, “Let no man deceive himself.” Our English words “deceit and deceive” are translated from two Greek words apate and dolos. Apate means “to cheat, deceive or beguile; that which gives a false impression, whether by appearance, statement or influence.” Dolos means “a bait or snare, to deceive or beguile, to corrupt.”

Obviously it is tragic when someone is beguiled, ensnared and corrupted by the influence of an adversary. However, it is even worse to be self-deceived! James warns, “But be ye doers of the Word, and not hearers only, deceiving your own selves” (James 1:22).

To be self-deceived is to “reason amiss.” In 1 Corinthians 3:18, Paul indicates that those caught up in intellectual pride are especially susceptible to self-deception. Hence, even the most highly educated need to be humble enough to be teachable when it comes to God’s Word. And the most learned need to be humble enough to obey the truths of God’s Word.

People who hear God’s Word and do not practice righteousness deceive themselves by making a false estimate of their standing before God. They may enjoy hearing the word preached, or they may read and think that they are serving the Lord; but in the void of their neglect of that word, their religion is vain.

Be not deceived! NO one will be saved eternally just because he read the Bible a lot. Likewise, no one will be saved eternally just because he spent a lot of time in the church building. Be not deceived! Only the obedient and the faithful will inherit eternal life (Matt. 7:21-23).

Guardian of Truth XXVIII: 5, p. 136
March 1, 1984