Truth Magazine

By William V. Beasley

Most gospel preachers and many other members of the church receive bulletins, bulletins and more bulletins. This is good up to a point. As the number of bulletins received multiplies, the likelihood of all being studied and digested of even read diminishes. Some, in fact, receive little more than a brief glance. Sadly, that which costs the money of our Lord has become junk-mail.

Only one who has been personally involved in editing, writing for, printing, stapling, addressing, maintaining the mailing list, etc. can appreciate the time that goes into a bulletin. It is oft times a labor-of-love. Our labor-of-love, the object of our time and talent, becomes the source of irritation, junk-mail, to another.

Why do some bulletins come to be received as junk-mail? The reasons are many, but, generally, fall into two major categories. First, those reasons which involve the receiver of the bulletin, and, second, those reasons dealing with the bulletin itself. We want to consider a few reasons why one man’s/congregation’s labor-of-love becomes another man’s junk-mail, and also to make a comment or two about each.

Concerning the Receiver

1. Not interested in spiritual matters. Shame.

2. “. . . don’t confuse me with the facts. ” This reason(s) might be expressed in any number of ways. For example, one might say or think, “it does not teach what I believe about ,” or “I’ve already made up my mind about that,” or even, “We are members of .” Still others think, “All it has is articles about.” My comment? Shame!

3. “The editor (writer) has a bad attitude. ” Such is all too possible (see below), but are you sure it is the attitude or the information? When we disagree with the information (are “pricked in . . . heart”) it is easy to yell “Bad attitudes!”

4. Too many bulletins. “Of the fifty bulletins I receive I read only the `best’ twenty-five.” Most preachers (with a change in numbers) could say “Amen” right here.

Concerning the Bulletins

1. Poor printing. This is, to me, the number one complaint. Yes, I know you cannot judge a book by its cover, nor the quality of a book by its cover, nor the quality of an article by the printing. But, my editor friends, when I receive ten bulletins at one time and two of these look like they were printed on a paper-eating press operated by a professional wrestler, guess which ones will be read last, if at all. I doubt that I am much different, in this regard, from others. I read some “poor quality” bulletins because of a personal interest in the local preacher, congregation, city or in the material, but this is the exception.

2. Poor design/layout. This would include the “jumbled look” (filling every nook with something), small print and broken articles (articles started on page one, continue on page four and concluded on page two). Yes, I know one ought to be spiritual enough to disregard all that, and most of us would (do), if we receive but one or two (ten or twelve) papers, but with fifty coming each week we, as somewhat normal people, reach for and read the more attractive bulletins. This is, most of the time, a subconscience reaction.

3. Personal ravings. It is possible for our writings and/or preaching to display the wrong attitude/spirit. I receive one bulletin (conservative congregation), I even asked for it, which makes me wonder about the attitude of the writer/editor. Having never met him (and being unable to see his heart) I will not/can not say he has an improper attitude, but I am made to wonder. Brethren, is your labor-of-love filled with sarcastic, cutting, biting, stinging remarks?

Solutions?

One solution is to put out better bulletins. A labor-oflove is never ugly to the laborer, so this will not help the preachers (I was asked to write this article) who receive forty-eleven bulletins regularly.

A post-card saying, “Please remove my name from your mailing list” usually works. This solution has one advantage. You do not have to defend your action. If you say “poor attitude,” you might get written-up, or at least called upon for specifics. If you point to “poor quality,” your spirituality or maturity is apt to be questioned. If you say “Since my friend is no longer the preacher there I don’t want your paper,” you may be considered a snob.

There is also a disadvantage to the simple “Please remove my name . . . .” Such does nothing to help the editor/congregation see the need to improve the bulletin in physical make up or in content. Even labors-of-love can be improved when the laborers are honest.

Oft times we do not ask that bulletins not be sent because we do not want to hurt feelings, or we do not want to open ourselves up, unneccessarily, for criticisms. As an editor/writer I have no right to be hurt or to think that someone is drifting from the faith because he does not want to receive my labor-of-love. I, and other preachers/editors, ought to be spiritually mature enough to accept such a decision without becoming upset (I have received such), or even thinking the “offender” is weak spiritually. All preachers are not writers or printers. One of my favorite preachers (puliteer) puts out one of the poorest bulletins.

Why This Article?

Besides being asked to write on this subject, I feel guilty receiving some bulletins which rarely get read. Surely, the Lord’s money could be better spent, so I feel an obligation to say “Stop.” If you are being benefited by receiving a bulletin, by all means continue to receive it, but if it is wasted on you, have the intestinal fortitude to say “Please remove my name . . . ,” “Stop,” or something. It is, brethren, the Lord’s money.

Guardian of Truth XXV: 12, p. 189
March 19, 1981

By Charles L. Morton

The apostle Paul revealed much about his own attitude toward his life as a Christian in the following statement:

Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus (Phil. 3:13-14).

While the foregoing passage is a statement of Paul’s own personal attitude, it is commended to all Christians. In the same letter, the apostle said, “Those things, which ye have learned, and received, and heard, and seen in me, do: and the God of peace shall be with you” (Phil. 4:9). The text reveals an excellent attitude for any person to have toward his life and responsibility as a Christian. Several observations are offered for serious consideration.

1. Paul said, “Brethren, I count not myself to have apprehended . . .” (Phil. 3:13). Life, if it is to be successful in any undertaking, requires constant attention, effort and diligence. Those in the legal and medical professions must apply themselves constantly. The same is true in business, agriculture, and in national affairs. The debacle of the home in American society today reveals that proper attention has not been devoted to family relationships. The life of the Christian is no exception. Paul wrote, “. . . Work out your own salvation with fear and trembling” (Phil. 2:12) and Peter admonished, “Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, as newborn babes, desire the sincere milk of the word, that ye may grow thereby” (1 Pet. 2:1-2).

2. In the text, Paul said again, “. . . But this one thing I do . . .” (Phil. 3:13). Nothing can be more fundamental to the life of a Christian than a singular purpose. Jesus said, “The light of the body is the eye: if therefore thine eye be single, thy whole body shall be- full of light. But if thine eye by evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness” (Matt. 6:22-23). A major problem in the lives of many is double vision! While professing the desire for heaven, their “sight” (attention) is focused on this present life and world. It will not work, for Jesus said, “No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon” (Matt. 6:24).

3. Paul affirmed again in the text that “doing one thing” involved “. . . forgetting those things which are behind . . .” (Phil. 3:13). The emphasis of Paul’s life was not upon his past labors: the congregation established and edified, the lost converted, the fallen restored, and all other past labor in the furtherance of the gospel in his own life and the lives of others. The apostle knew that responsibility to God is determined by the opportunities of today. Jesus said, “. . . No man, having put his hand to the plow, and looking back, is fit for the kingdom of God” (Luke 9:62).

4. Finally, Paul affirmed his confidence for the future when he said that his attitude was that of “. . . reaching forth unto those things which are before. I press toward the mark for the prize of the high calling of God in Christ Jesus” (Phil 3:13-14). The ultimate victory of the Christian was ever first in Paul’s life. He spoke of “. . . having a desire to depart, and be with Christ; which is far better” (Phil. 1:23). Again he wrote, “I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge shall give to me at that day: and not to me only, but unto all them also that love his appearing” (2 Tim. 4:7-8). The goal of Paul’s life was eternity with Jesus Christ, and so it should be with us today. “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is” (1 John 3:2). Indeed, what incentive has been provided for faithful and godly living!

The apostle Paul admonished, “Therefore, my beloved brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord” (I Cor. 15:58). It is believed that such admonitions can be discharged by any Christian who will maintain an attitude such as was expressed by the apostle Paul in Philippians 3:13-14.

Guardian of Truth XXV: 12, p. 188
March 19, 1981

By Earl E. Robertson

It is the bold contention of many that one and all can be saved if they will keep the Ten Commandments given by Moses at Mount Sinai (Ex. 20). They seek to make a difference between the “law of Moses” and the “law of God.” However, there is no such difference, as any Bible student knows. The two terms are often used interchangeably (see Neh. 8:1; 10:29 for an example). There was never any intent with God to save sinners from sin by the law – the commandments or otherwise. The law “was added because of transgressions, till the seed should come to whom the promise was made,” and that “seed” was Christ (Gal. 3:16-19).

Paul said the Jews were under bondage. “But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons” (Gal. 4:3-5). So, the ones under the law were in need of redemption! None could have life or be made righteous by the law (Gal. 3:21). The law was a tutor, only till Christ came: It is essential to know that the needs of man are not complemented by the law, but rather by the gospel of Christ. Paul says, “For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh” (Rom. 8:3). The law was dedicated with the blood of animals, but the gospel was dedicated with the blood of Christ (Heb. 9). This is what makes the difference in what the law can not do and what the gospel can do, being “the power of God unto salvation” to the believer (Rom. 1:16).

Sinners have an awareness of guilt of sin, which is produced by the gospel. This awareness or conscience problem can only be solved by the blood of Christ provided through the covenant dedicated by that blood (Heb. 9:14). The conscience can be clean only when sins are forgiven, but no sins can be forgiven without blood, and it must be the blood of Christ (Heb. 9:22; 10:4). This means that those under the law could have redemption in an absolute sense by the blood of Christ (Heb. 9:15). A part of Jesus’ mission was, therefore, “to redeem them that were under the law” (Gal. 4:5). Those people had the Ten Commandments, but such could not save them from sin. Why do people today teach sinners can be saved by keeping the Ten Commandments? Our hope is in Christ not the law!

Guardian of Truth XXV: 12, p. 187
March 19, 1981

By Carol R. Lumpkin

We read in the newspapers and hear over television and radio about “peoples rights.” I readily agree that each of us have certain rights. We need to be aware of what our rights really are before we make such a fuss over “my rights and your rights.” We all must agree that, in the business world, the employer and the employee both have rights. When each understands the rights of the other, a pleasant working condition prevails.

The Bible teaches us that men, women, boys and girls have rights. When such rights are governed by what God’s word teaches, proper respect for others is certain. I have no right to demand that you respect my rights, so long as I disrespect your rights. My rights end where your rights begin; your rights end where my rights begin. I believe if this principle was practiced by all people, it would make a better lot out of all of us.

A man and woman may choose either to marry or not to marry. While single, each has rights which are not present after marriage. Before marriage, each may date others, spend their own money without consideration of the other, make their own decisions, etc. After marriage each must then consider the other. Their rights are now different. The joining together of man and woman in marriage (never man to man or woman to woman – Rom. 1:24-27) is God’s ordained law (Gen. 2:24). “Marriage is honorable in all, and the bed undefiled: but whoremongers and adulterers God will judge” (Heb. 13:4). When two people marry, they must readjust their rights to be compatible with each other. “Let the husband render unto his wife due benevolence: and likewise also the wife unto the husband. The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife” (1 Cor. 7:3-4). After marriage, the husband has the right to expect his wife to submit unto him (Eph. 5:22). The husband has the right to be head over the wife (Eph. 5:23). The husband has the right to have his wife reverence him (Eph. 5:33). The wife has the right to have her husband love her and not be bitter against her (Col. 3:19). The wife has the right to expect honor as the weaker vessel (1 Pet. 3:7). Yes, the husband and wife have rights, but neither has the right to infringe upon the rights of the other.

God said to the first man and woman, “Be fruitful, multiply, and replenish the earth . . .” (Gen. 1:28). When children are born the parents must sacrifice their rights so as to consider the rights of the child. The child must be loved and provided for. The mother does not have the right to forsake her child (Tit. 2:4-5). Such is not the mother’s right. The father is charged with the proper training of the child (Eph. 6:4); he does not have the right to neglect this responsibility. Each parent is required to sacrifice his rights if they conflict with the rights of their child. Children do not have the right to disobey or disrespect their parents (Gal. 6:1). “Children, obey your parents in all things: for this is well pleasing unto the Lord” (Col. 3:20).

We each should be aware that an alien sinner is lost and without hope while in sin. Paul declared that all were sinners (Rom. 3:23). Isaiah said that iniquities (the condition of one without law . . . either because of ignorance of it or in violation of it) and sins separates man from God (Isa. 59:2). Paul wrote that the wages of sin is (spiritual) death (Rom. 6:23). God has made provisions for the sinner to remove himself from sin and enter into the church (Col. 1:13; Acts 2:47). In order for sins to be forgiven, the practice must be stopped. He does not, after he has obeyed the plan of salvation, have the right to continue in sin (read Col. 3:1-11; 1 Cor. 6:9-11).

The command to “repent” (Lk. 13:3) means that one has a change of heart which leads to a change of life. If one stole before, he steals no longer (Eph. 4:28). If one lied before, he no longer lies (Eph. 4:25). If one was a fornicator before, he no longer engages in such lust (Col. 3:5). So the person who truly repents of his sins, no longer has the right to continue in sin.

Before the sinner obeys the gospel of Jesus Christ, he walks in sin while he serves Satan. After his conversion, he no longer has the right to serve Satan. Before the sinner obeys the gospel, he does not have the privilege of prayer (Jno. 9:31; 1 Pet, 3:12) nor can he enjoy any of the spiritual blessings in Christ Jesus (Eph. 1:3). Every right the sinner thought he had to pursue his own selfish pleasures and lustful desires must be given up in order to please God.

Once the sinner obeys the gospel of Jesus Christ, God has the right to demand obedience (read Mt. 7:21; Rev. 2:10; 2 Jn. 9). If God’s requirements are not met, then God has the right to punish that person and He surely will (read Rom. 11:22; 2 Pet. 20:22; Lk. 9:62). When the sinner obeys the plan of salvation, which consist of faith (Jn. 8:24), repentance (Lk. 13:3), confession (Acts 8:37) and baptism (Acts 2:38), his rights are then different from what they were before his conversion. This saved person has the right to worship God in song (Eph. 5:19), prayer (Acts 2:42), preaching (Acts 20:7), giving (1 Cor. 16:2), and observing the Lord’s supper (Acts 20:7). Not only does he have this right to worship, but he has no right to forsake the worship.

The child of God has the right to contend for the truth (Jude 3), to bear fruit for Christ (Jn. 15:1-6), to add the graces (2 Pet. 1:5-11), to let his light shine for Christ (Mt. 5:16), to abstain from all works of the flesh (Gal. 5:19-21; 1 Jn. 2:15-17), to practice pure religion (Jas. 1:27), to control his tongue (Jas. 1:26), to seek first the kingdom of God (Mt. 6:33), etc. Not only does the child of God have this right, but he does not have the right to neglect these things.

God has assigned each of us rights, but our rights are to be regulated by the word, the New Testament law of Christ (2 Pet. 1:3; 1 Cor. 4:6). What a person may consider to be his rights may or may not be his rights. The rights of husband and wife, parents and children, and Christians, when governed by divine instructions, will make for peace, unity, happiness; they will bring glory to God, honor and respect to Christ, and help the Lord’s church be what God wants it to be.

Guardian of Truth XXV: 12, pp. 185-186
March 19, 1981