Truth Magazine

By Mike Willis

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

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

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

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

The Bible Is A Revelation

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

God Commands Men To Understand His Word

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

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

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

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

Can Men Understand the Bible Alike?

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

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

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

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

Uniformity in Doctrine

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

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

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

Which Things Can We Not Understand Alike?

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

 Divorce and remarriage?

 Fellowship?

 The humanity/deity of Christ?

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

 Church sponsored recreation?

 Sponsoring church organization?

 Premillennialism?

 Mechanical instruments of music in worship?

 The action, purpose, and subject of baptism?

 The inspiration of the Scriptures?

 The deity of Christ?

 Belief in God?

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

Conclusion

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

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

By H.E. Phillips

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

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

What Is Meant By A

Successful Father?

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

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

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

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

What A Successful Father

Must Teach His Children

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

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

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

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

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

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

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

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

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

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

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

 To always seek truth and right in everything.

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

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

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

By Alan Jones

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

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

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

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

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

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

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

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

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

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

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

Walk a Little Plainer, Daddy

“Walk a little plainer daddy,”

Said a little boy so frail

“I’m following in your footsteps,

And I don’t want to fail.

Sometimes your steps are very plain,

Sometimes they are hard to see

So walk a little plainer daddy,

For you are leading me.

I know that once you walked this way

Many years ago

And what you did along the way,

I’d really like to know.

For sometimes when I’m tempted,

I don’t know what to do

So walk a little plainer daddy,

For I must follow you.

Someday when I’m grown up,

You are like I want to be.

Then I will have a little boy,

Who will want to follow me.

And I would want to lead him right,

And help him to be true

So, walk a little plainer daddy,

For we must follow you.”

 Author Unknown

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

By Royce U. Deberry

Today, much is said of those who are “less fortunate” than us. Usually, when we use this phrase, we are refer-ring to those who are physically or mentally handicapped, or those who are homeless, or those out of work, or those who are financially deprived, or a host of others. However, I believe there is a large group (and it seems to be growing by leaps and bounds) that is truly “less fortunate”  the orphans and/or the fatherless.

However, considering there is nothing new under the sun, we must realize that this problem existed in Bible times. Much is said in both the Old Testament and the New Testament about orphans (or the fatherless). Note the following passages  Deuteronomy 14:28-29; 24:17,19-22; Proverbs 23:10; Lamentations 5:1-3; Jeremiah 22:3; Psalms 82:3; 68:5; 10:14; Isaiah 10:1-3; Hebrews 12:8-9; James 1:27. If God devoted that much time and space to a particular subject, it must be important.

In the wonderful wisdom of God, he provided a way by which children could be brought into this world. When a man and a woman come together in the marriage relationship, and a child is conceived, both are responsible for this act. And by the way, both are responsible to see that this child is cared for, provided for, trained and nurtured; not only in the physical aspects, but more importantly, in the spiritual needs. Some have concluded today, that the mother is the only one who plays an iatrical part in the child’s life, but this is not true. It is true that the mother has an important role to play in the life of the child, but so does the father. From a biblical perspective, the father’s role is just as important and weighty. It is the father’s responsibility to provide for the family, to be the head of the house, to guide and direct the home, to be a steadying influence, and to set a godly example (1 Tim. 5:8; Eph. 5:23; 6:4; Col. 3:21). God holds the father responsible as the head of the household. No one can do the father’s job as effectively as the father.

When we think of an orphan today, we think of a child that has neither father or mother. But in the biblical sense, more often it referred to one that was fatherless. There are several ways by which a child can be orphaned or become fatherless: by the death of the father, or irresponsibility and lack of commitment, or by divorce. The last two ways are the most terrible and devastating. With these two ways, the load is usually altogether shifted upon the shoulders of the mother and sometimes upon the children themselves.

And then there are children who are fatherless when their father is alive, well and living with them. He may be there in person, but not in spirit. He may provide food, shelter, and clothing, but he fails to teach, instruct, and discipline them. Paul in Hebrews 12:8-9 says that a child who is not disciplined by his father is actually fatherless. How terrible, to have a father who is no father. Look around us in the world, we have many of these.

In Old Testament times, God was concerned with and made provisions for the fatherless. The children of Israel were to tithe and the Levites, the sojourner, the widow, and the fatherless were to benefit (Deut. 14:28-29). When they would reap the harvest, they were to leave some for the sojourners, the widows, and the fatherless (Deut. 24:19-22). The fatherless were not to be denied justice (Deut. 24:17). They were not to be defrauded of what God had given to them (Prov. 23:10). The fatherless were not to be oppressed nor deprived of kindness or compassion (Zech. 7:8-10). Surely God was manifesting his love, kindness, and protection for the fatherless.

Likewise in New Testament times, although there are not as many Scripture references as in the Old Testament, God continued the principle of showing mercy, compassion, and protection to those who were truly less fortunate. We should be impressed with the “needs” of the father-less. All children have many needs as they proceed toward independence and adulthood. Those of us who had loving and caring fathers realize how much they gave and contributed to our development. Our needs were recognized and fulfilled. We need to count the many blessings that were bestowed upon us, and then follow the teaching of Jesus, “All things therefore whatsoever ye would that men should do unto you, even so do ye also unto them” (Matt. 7:12).

Most of us are acquainted with the teaching of Jesus in Luke 10:25-37 concerning the Good Samaritan. But knowledge of and/or the ability to quote from memory this passage is of little value without application. We can make application of this wonderful teaching when it comes to the fatherless. Look around you . . . there are the fatherless in the church, in our neighborhoods, in our towns and cities . . . quite liter-ally, they are everywhere. The doing of God’s law is connected with inheriting eternal life. There is something we must do in order to manifest our love for our fellowman. Love is more than words, it must be proved by our actions (1 John 3:18). Remember Jesus’ conclusion: “Go, and do thou likewise” (Luke 10:37). Yes, there is something we must do for the fatherless.

In James 1:27, James says, “Pure religion and undefiled before our God and Father is this, to visit the fatherless and widows, in their affliction, and to keep oneself unspotted from the world.” We tend to understand the Scriptures in light of modern day definitions. To many today visit means to stop in, check on them, chat with them, and see them for a short period of time. But actually it means to take care of their needs, what they might be lacking. It might entail providing food, shelter, clothing, and other necessities. Also, it may require us to give more than just money or things; we may have to give of our self and our time. But is that not what serving our fellow man is all about  giving ourself to them and for their good.

Children learn by example. In a world filled with substitutions for the home God intended (one husband and one wife raising their children), it is imperative as Christians we live lives in a way that the fatherless of our world can see the proper example. They need to see this to have an example in their life of a home as God would have it.

Just as Jesus “advanced in wisdom and stature, and in favor with God and men” (Luke 2:52), children today must do the same. But those who are orphaned or fatherless are at a disadvantage. It may not be the responsibility of the church, but it is the individual Christian’s responsibility (Gal. 6:10). Therefore, we must be aware of those around us and seek an opportunity to aid them. We must help them to grow physically, mentally, emotionally, socially, and spiritually. Remember the words of Jesus, “Go, and do thou likewise.”

Guardian of Truth XLI: 12 p. 18-19
June 19, 1997